3  1822022146195 


LIBRARY 

UMVtMfTY  Of 
CALtrOftWtA 

SANCMEGO 


31822022146195 


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Social  Sciences  &  Humanities  Library 

University  of  California,  San  Diego 
Please  Note:  This  item  is  subject  to  recall. 

Date  Due 
OCT  2  9  1998 


Cl  39  (5/97) 


L/CSD  Lib. 


Moseteno  Vocabulary 
and  Treatises 


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Facsimile  of  Folio  41  left  of  Bibolotti's  Moseteno  Treatises  (Reduced  size) 
Manuscript  in  possesMon  of  Northwestern  University  Library 


Moseteno  Vocabulary 
and  Treatises 

BY 

BENIGNO  BIBOLOTTI 

PRIEST  OF  THE  FRANCISCAN  MISSION  OF  INMACULADA 
CONCEPCION  DE  COVENDO  IN  BOLIVIA 

From  an  Unpublished  Manuscript 
in  possession  of  Northwestern  University  Library 


WITH  AN  INTRODUCTION  BY 

RUDOLPH    SCHULLER 

FORMERLY  OF  THE  MUSEU  GOELDI,  PARA,  BRAZIL 


EVANSTON  AND  CHICAGO 

NORTHWESTERN  UNIVERSITY 

1917 


COPYRIGHT  1917 

BY 

NORTHWESTERN  UNIVERSITY 
Evanston,  Illinois 


NOTE 

The  disruption  of  diplomatic  relations  between  the  United 
States  and  Austria-Hungary  made  it  necessary  for  Dr.  Schuller 
to  leave  this  country.  He  was  granted  a  safe  conduct  to  return 
to  his  native  land  and  sailed  from  New  York  on  May  4th. 

At  the  tune  Dr.  Schuller  left  Evanston  he  had  completed 
only  a  rough  draft  of  the  Introduction  which  is  here  published. 
Fortunately,  Professor  Franz  Boas  of  Columbia  University  was 
able  to  recommend  Dr.  Truman  Michelson  of  the  Bureau  of 
American  Ethnology,  Smithsonian  Institution,  Washington, 
D.  C.,  as  one  well  fitted  to  undertake  the  final  revision  of  the 
important  linguistic  part  of  Dr.  Schuller's  Introduction,  which 
is  to  be  found  on  pages  xxxviii  to  xcv.  The  historical  part  of  the 
Introduction  was  revised  by  my  colleague,  Professor  Georg 
Edward,  and  myself.  To  both  Dr.  Michelson  and  Professor 
Edward  the  University  owes  thanks  for  the  successful  accom- 
plishment of  their  task. 

Dr.  Schuller  had  supplied  an  English  translation  of  the 
whole  vocabulary,  but  it  did  not  seem  to  me  that  such  a  trans- 
lation added  anything  of  value.  I  have,  therefore,  omitted  it. 
It  seemed  to  me  also  desirable  to  reproduce  the  manuscript 
exactly  as  Bibolotti  left  it  with  all  its  errors  and  mistakes. 
Bibolotti  was  not  a  highly  educated  man  and,  as  he  tells  us 
himself,  was  not  writing  for  scholars,  but  for  future  mission- 
aries among  the  Mosetenos.  Dr.  Schuller  had  undertaken  to 
correct  many  of  Bibolotti's  errors  and  supply  omissions.  At 
my  request  Professor  Edward  and  my  assistant,  Miss  Agnes 
L.  Mowbray,  were  kind  enough  to  undertake  the  very  labori- 
ous task  of  making  the  changes  in  the  printed  proof  needed  to 
make  the  reproduction  of  the  manuscript  correspond  to  the 
original. 


2G1O718 


vi NOTE 

It  does  not  fall  within  my  province  to  discuss  the  value  of 
the  manuscript  discovered  by  Dr.  Schuller  and  the  importance 
of  his  work.  The  most  important  part  of  the  material  was  sub- 
mitted to  Professor  Franz  Boas  of  Columbia  University,  the  lead- 
ing authority  in  this  country  in  the  field  of  American  anthropology 
and  ethnology.  Under  date  of  April  3d,  Professor  Boas  wrote: 
"Dr.  Schuller  has  evidently  done  a  very  large  amount  of  work  in 
extracting  characteristic  grammatical  features,  and  although  I 
am  sure  that  he  would  be  the  last  to  claim  that  this  is  a  complete 
grammar  of  the  language,  it  is  much  more  than  we  ever  knew 
before.  It  is  difficult  to  convince  any  one  who  has  not  done  work 
of  this  sort  how  laborious  is  the  work  that  Dr.  Schuller  has 
undertaken."  In  view  of  the  opinion  of  Professor  Boas  I  did 
not  hesitate  to  order  the  publication  of  this  book.  As  stated 
by  Dr.  Schuller  in  his  Preface,  the  publication  was  made  possible 
by  the  generosity  of  the  constant  benefactor  of  Northwestern 
University,  Mr.  James  A.  Patten. 

It  may  not  be  amiss  to  express  here  the  hope  that  it  will  be 
possible  at  some  later  date  to  publish  some  of  the  other  manu- 
script material  relating  to  South  America,  now  in  possession  of 
Northwestern  University.  This  material  is  chiefly  of  importance 
for  modern  Bolivian  history,  the  most  interesting  section  being 
the  correspondence  for  the  years  1841  to  1852  of  General  Jose 
Ballivian,  President  of  Bolivia  from  1839  to  1848. 

WALTER  LICHTENSTEIN. 

Northwestern  University  Library 
Evanston,  Illinois 
July  i,  1917 


PREFACE 

Northwestern  University  Library  possesses  a  fairly  large 
collection  of  unpublished  Spanish  manuscripts  which  are  prob- 
ably unique  in  the  United  States.  They  are  specially  noteworthy 
as  far  as  they  relate  to  the  modern  development  and  inter- 
nal political  life  of  Bolivia.  Professor  Lichtenstein,  Librarian 
of  Northwestern  University,  acquired  this  material,  consisting 
of  books,  pamphlets,  early  periodicals  and  the  like,  from  Senor 
Donate  Lanza  y  Lanza  during  a  sojourn  in  Bolivia.1 

In  September  1916,  Professor  Lichtenstein  asked  me  to 
arrange  and  collate  the  manuscripts  and  prepare  them  for  the 
binder.  While  examining  the  different  packages2  in  order  to 
make  a  preliminary  selection  of  the  papers  according  to  the 
subjects  treated  in  them,  I  found  Bibolotti's  manuscript  dealing 
with  the  Moseteno  language. 

The  unexpected  discovery  is  all  the  more  important  since 
it  concerns  extensive  materials  gathered  together  by  a  yet 
unknown  author  of  a  relatively  little  studied  Bolivian  aboriginal 
idiom  spoken  by  Indians  who  have  almost  vanished.  If  there 
are  still  a  few  of  them  remaining  without  foreign  admixture, 
they  are  destined  to  be  absorbed  completely  in  the  near  future 
by  the  process  of  amalgamation.  This  phenomenon  has  been 
going  on  slowly  but  infallibly  everywhere  in  South  America. 
The  reasons  are  palpable.  It  is  due  partly  to  the  continuous  and 
irresistible  advance  of  modern  civilization,  and  partly  to  the 
fact  that  the  primitive  cis-andine  fishing  and  hunting  tribes 
have  little  capacity  for  resistance.  These  Indians,  although 
strong,  healthy  and  relatively  happy,  as  long  as  enjoying  un- 

1  For  further  details,  see  "A  Trip  to  South  America,"  Northwestern  University 
Bulletin,  Vol.  XVI,  No.  i,  September  3,  1915. 

2  The  folders  of  these  packages  were  labeled:  "Banco  Hipotecario  de  Bolivia." 

vii 


viii PREFACE 

bounded  liberty  far  off  from  the  temptations  of  civilized  life, 
upon  the  slightest  contact  with  the  latter  begin  at  once  to 
degenerate.  The  physical  and  moral  conditions  of  these  people 
so  badly  treated  by  fate  become  gradually  undermined.  They 
are  condemned  to  irremediable  destruction.  Within  a  few  years 
the  name  of  the  Moseteno  will  be  added  to  the  alarmingly  long 
list  of  extinct  South  American  Indian  tribes. 

It  was  my  desire  to  have  the  manuscript  published.  Mr. 
James  A.  Patten,  President  of  the  Board  of  Trustees  of  North- 
western University,  became  interested  in  this  work,  and  he 
generously  furnished  the  funds  necessary  for  the  publication  of 
this  book. 

RUDOLPH  SCHULLER. 

Evanston,  Illinois 
February  23,  1917 


TABLE  OF  CONTENTS 

NOTE v 

PREFACE.     .     .     .     .    '.    ".     ,     .    ,.    ..,>-..     .     .  vii 
INTRODUCTION  — 

THE  MANUSCRIPT .  xi 

THE  AUTHOR  .     .     ...     .     .     .     .     .     .           -..     .  xiii 

THE  MOSETENO  INDIANS  AND  THE  FRANCISCAN  MISSIONS    .  xiv 

CRITICAL  ANALYSIS  OF  PREVIOUS  WRITINGS  ON  MOSETENO    .  xxv 
NOTES  ON  PHONETICS      .     .     .  -  .     .  ..  ••.     .   '  „ .    .     .  xxxviii 

VOCABULARIES  — 

The  Human  Body    .     .     .     .  • .     .  xl 

Relationships .     ,     ,     «     .  xliii 

Society xliv 

Religion,  etc ' .  xlv 

Diseases,  etc .      .  xlv 

Ethnography xlvi 

Nature '  '•. , '  -. .  •  ^ xlix 

Colors lii 

GRAMMATICAL  PROCESSES  — 

Nouns lii 

Number lii 

Gender liii 

Formation  of  Nouns liii 

Grammatical  Cases Ivi 

Adjectives lix 

Pronouns Ix 

Personal  Pronouns Ix 

Possessive  Pronouns Ix 

Relative  and  Demonstrative  Pronouns                    .  Ixi 

Indefinite  Pronouns Ixii 

Interrogative  Pronouns Ixii 

ix 


CONTENTS 


GRAMMATICAL  PROCESSES — continued 

Numerals Ixiii 

Adverbs Ixiii 

Prepositions Ixiv 

Conjunctions Ixiv 

Verbs Ixiv 

Verbal  Stems Ixiv 

Classification  of  Verbs Ixvi 

Tenses Ixx 

The  Imperative  Mood Ixxii 

The  Participial  Mood Ixxix 

Other  Moods * Ixxx 

GENERAL  OBSERVATIONS  —        Ixxxii 

Suffixes Ixxxix 

Reduplication xc 

Affiliated  Languages  and  Peoples xci 

APPENDIX  A xcvi 

APPENDIX  B ciii 

APPENDIX  C  (Bibliography) cviii 

BIBOLOTTI'S    MOSETENO    VOCABULARY    AND 

TREATISES i 

FACSIMILE  OF  FOLIO  41  LEFT  OF  BIBOLOTTI'S 

MOSETENO  TREATISES        Frontispiece 

MAP  OF  BOLIVIA  .  xvi 


INTRODUCTION 
THE    MANUSCRIPT 

The  manuscript  is  unquestionably  an  autograph  consisting 
of  42  folios  taken  out  of  a  ledger,  370  mm.  by  250  mm.  in  size. 
The  pages  are  ruled  in  red  ink.  Every  two  pages  facing  each 
other  are  numbered  alike.  The  number  is  printed  in  black  ink. 
The  following  folios  are  missing:  3  right,  4  left,  10  right  and  n 
left.  They  had  evidently  been  lost  before  the  author  began  to 
write  his  vocabulary.1 

On  the  top  of  page  i,  we  read:  "Vocabolario  Esponol  — 
Musateno  etc.  etc."  The  rest  of  the  page  is  blank.  On  the  top 
of  page  2,  which  is  also  blank,  is  inscribed:  "C(on)ta  C(orren)te 
de  los  SSOS  Cortados  $  Debe  Haber"  (Account  of  Messrs  Corta- 
dos).  Both  these  inscriptions  are  in  the  author's  handwriting. 

The  Spanish-Moseteno  vocabulary  begins  with  the  word 
abajo  page  3  and  ends  on  page  60  with  the  word  zuriaga 
(instead  of  zurriaga  "whip"),  beneath  which  occurs  a  vote 
of  thanks  in  Latin  followed  by  the  author's  initials. 

Specimens  of  the  four  elementary  methods  of  calculation  are 
to  be  found  on  pp.  61-62. 

On  page  64  there  occur  the  personal  pronouns  and  con- 
jugations of  verbs. 

The  formation  of  the  plural  of  certain  nouns  is  shown  on 
page  65.  This  part  is  followed  by  a  note  referring  to  a  "  Doctrina 
"Cristiana"  the  author  had  composed  in  the  same  Indian  lan- 
guage. Unfortunately  that  interesting  document  could  not  be 
found  among  the  manuscripts  now  in  Northwestern  University 
Library. 

Forty-eight  sentences,  chiefly  relating  to  religious  matters, 

1  For  the  purposes  of  the  following  discussion  I  have  used  the  ordinary  system 
of  numbering  the  pages  in  a  consecutive  order. 


xii      SCHULLER 

and  a  short  prayer  with  interlinear  Spanish  translation,  occupy 
pp.  65-69. 

A  brief  address  to  "Little  Brother,"  followed  by  a  panegyric 
upon  the  immaculate  conception  of  St.  Mary,  the  latter  in 
Moseteno  only,  runs  from  p.  70  to  p.  72.  And  at  the  end  there 
appears  a  postscript  again  addressed  to  "Little  Brother." 

The  second  panegyric,  likewise  in  Moseteno  only,  occupies 
pp.  73-74.  It  is  followed  by  another  short  note  in  Spanish 
signed  by  the  author. 

The  third  panegyric,  pp.  75-76,  is  written  also  only  in  Mose- 
teno. It  is  dedicated  to  St.  Michael,  the  patron  of  the  Moseteno 
mission  of  San  Miguel  de  Muchanes. 

Short  allocutions  in  Italian  appear  at  the  end  of  each  of 
the  panegyrics. 

The  panegyrics  are  followed  by  an  "epilogue"  in  Spanish 
dedicated  to  the  memory  of  the  late  superior,  Father  Cerda. 
The  author,  whose  Spanish  might  be  better,  relates  certain 
incidents  in  the  life  of  Father  Cerda,  who  died  in  February  1868 
at  the  Moseteno  mission  of  Santa  Ana,  situated  on  the  Senvapi 
River.  This  part  of  the  manuscript,  running  from  p.  77  to  p.  82, 
is  dated  and  signed  by  Father  Bibolotti. 

Sixteen  "Familiar  Sentences  (phrases)  for  Beginners"  follow 
on  page  83.  They  are  identical  with  those  published  by  Father 
Armentia  in  1902.  Armentia  seems,  as  will  be  shown  hereafter, 
to  have  copied  them  word  for  word  from  Bibolotti's  manuscript. 

The  last  page  is  left  blank. 

We  can  only  surmise  as  to  the  tune  when  the  manuscript  was 
written.  It  is  dated  Covendo,  May  20,  1868.  Yet  the  work 
itself  undoubtedly  represents  the  knowledge  Father  Bibolotti 
had  acquired  of  the  Moseteno  language  during  his  eleven  years' 
residence  among  these  Indians.  Bibolotti's  letters  are  uniform 
and  the  manuscript  is  very  legible.  Several  corrections  written 
in  different  ink  seem  to  have  been  made  after  the  whole  had 
been  written.  Somewhat  disturbing  are  the  frequent  repetitions 
of  words  of  the  same  meaning.  Yet  similar  defects  occur  in 
modern  works  destined  exclusively  for  scientific  purposes,  as, 


INTRODUCTION 


for  example,  in  Armentia,  whose  Moseteno  vocabulary  is  said 
to  be  the  latter's  own  production. 

THE  AUTHOR 

The  author  of  the  manuscript  is  Benigno  Bibolotti.  His 
life  and  career  up  to  the  year  1857  are  entirely  veiled  in  ob- 
scurity. Judging  from  the  Spanish,  from  occasional  Italian 
words  which,  when  writing  the  Moseteno  vocabulary,  the  author 
seems  to  have  used  involuntarily,1  and  also  from  the  fact  that  his 
family  name  was  Bibolotti,  it  is  clear  that  he  was  an  Italian  by 
birth.  He  joined  the  Franciscan  Order,  but  it  is  not  known 
when  and  where  he  took  the  vows.  Having  been  appointed 
euro,  conversor  —  spiritual  pastor  —  of  the  Moseteno  Indians, 
he  arrived,  according  to  his  own  statement,2  as  early  as  October 
3,  1857,  at  the  Moseteno  mission  of  Inmaculada  Concepcion, 
also  called  Guachi.  We  are  assured  that  in  the  same  year 
Bibolotti  accompanied  by  the  missionaries  Father  Jose  Maria 
Ciuret3  and  Father  Bernardo  Clerici,4  both  of  the  same  order, 
made  an  expedition  across  the  wilderness  of  the  Department 
of  the  Beni,  then  visited  the  Araona  Indians  and  other  savage 
tribes  in  the  forests  along  the  headwaters  of  the  Madre  de 
Dios.5 

As  for  any  other  information,  we  only  know  from  the  author's 
own  statements  that  on  May  20,  1868,  he  still  was  in  charge 
of  the  Moseteno  mission  called  Inmaculada  Concepcion  de 
Covendo,  where  he  seems  to  have  been  living  ever  since  1857. 
On  the  former  date  he  finished  and  signed  the  Spanish  epilogue 
of  our  manuscript,  dedicated  to  the  memory  of  his  deceased 

1  Polenta  instead  of  mazamorra;  parlar,  secur,  etc. 

*  Folio  number  43  left. 

8  Afterwards  pastor  at  Jesus  de  Cavinas,  a  Cavinefio  Indian  settlement  in  the 
province  of  Caupolican,  Bolivia.  He  was  a  buen  lenguaraz  —  expert  linguist  — 
of  the  Cavinefio  language.  The  latter  is  a  different  idiom  from  Tacana;  cf.  Cardus, 
"Las  Misiones  Franciscanas,"  etc.,  pp.  169,  170,  172,  173. 

4  Missionary  of  the  Tacana  settlement  of  San  Antonio  of  Tumupaza,  Caupo- 
lican, Bolivia;  cf.  Cardus,  op.  cit.,  pp.  165-168. 

6  As  to  this  assertion  we  must  rely  upon  Armentia,  "Navegaci6n  del  Madre  de 
Dios,"  pp.  27-28.  He  does  not  give  his  source  of  information. 


SCHULLER 


Indians,"1  we  find  enumerated  the  following  Indian  tribes: 
Aguachiles,  living  in  sixteen  settlements;  Sabaniones,  in  four 
villages;  Uchupiamonas,  in  ten  villages,  and  Pasaramonas,  in 
about  eight  hamlets.  In  addition,  the  Antonios,2  the  Pamaynos, 
the  Masizes,  the  Araonas,  the  Vacanaguas,3  the  Sarionas,  the 
Saparunas,  and  finally,  the  Chumanos,  who  were  distributed  in 
more  than  thirty  great  villages. 

The  habitat  of  the  Moseteno-Chumano  embraced  the  moun- 
tainous regions  to  the  east  of  the  Beni,  more  or  less  between  15° 
and  16°  south  latitude,  and  69°  to  71°  longitude  west  of  Paris. 
Their  eastern  neighbours  were  the  Yurucare;  in  the  north  they 
reached  as  far  as  the  territories  occupied  by  Mobima  and  Moxo, 
or  Mojo,  tribes,  and  in  the  northwest  they  touched  Tacana  and 
Leco  speaking  peoples.  The  natural  border  to  the  south  and  the 
west  is  the  range  of  the  higher  Andes. 

Unfortunately,  we  do  not  know  when  and  under  what  cir- 
cumstances the  first  missions  were  founded  among  these  Indians. 
The  modern  authors,  who  chronicled  the  life  of  the  Franciscan 
missionaries  among  the  savage  Indians  of  Bolivia,  furnish  very 
little  information  respecting  the  foundation  of  the  different 
missions  during  the  sixteenth,  seventeenth  and  eighteenth 
centuries.  Most  of  the  original  documents  which  would  cast 
full  light  upon  the  marvelous  achievements  of  those  intrepid 
and  disinterested  men,  whose  names  are  as  yet  recorded  in  no 
history,  are  dispersed  and  remain  still  hidden  in  the  archives  of 
America  and  Europe.4 

1 "  Carta  de  los  misioneros  fray  Juan  Mun6z,  fray  Juan  de  Ojeda,  etc.,  al 
Obispo  del  Cuzco,"  etc.,  in  Maurtua,  I.e.,  pp.  96-103.  See  also  "Expediente 
promovido  por  Fr.  Isidore  de  Cala  y  Ortega  sobre  el  estado  y  las  necesidades  de  las 
misiones  a  cargo  de  los  franciscanos  del  Cuzco.  Anos  1750-1754,"  1.  c.,  pp.  121-137. 

2  Probably  the  Tacana  of  San  Antonio  de  Tumupaza. 

3  The  name  is  sutely  of  Pano  origin. 

4  The  noble  example  given  by  Father  Jos6  Amich  in  his  work,  "Compendio 
historico  de  los  trabajos,  fatigas,  sudores  y  muertos  que  los  ministros  evangelicos 
de  la  Serafica  Religion  han  padecido  por  la  conversion  de  las  almas  de  los  Gentiles 
en  las  montanas  de  los  Andes,"  etc.,  Paris,  1854;  by  the  missionaries  of  the  "  Colegio 
de  Propaganda  Fide  de  Santa  Rosa  de  Ocopa,"  Peru,  and  by  Father  Jos6  Cardus, 
the  author  of  the  most  important  book  on  the  Franciscan  missions  among  the 
Guarayo  Indians,  entitled:    "La  doctrina  cristiana  explicada  en  Guarayo  y  en 


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tames  of  the  other  tribes  are  printed  in  red  ink  on  this  map. 


INTRODUCTION 


From  the  known  original  documents,  we  can  infer  that  in 
the  second  half  of  the  eighteenth  century  the  Franciscan  missions 
in  northern  Bolivia  enjoyed  much  prosperity.  Thousands  of 
converts  and  neophytes  of  the  different  Indian  tribes  had  been 
gathered  together  in  settlements  (reducciones) ,  where  under 
the  protection  of  pious  and  zealous  friars  they  lived  happily 
together  as  useful  members  of  that  Christian  republic. 
Father  Simon  de  Sosa  founded  in  1770  the  mission  of  Cavinas.1 
In  1771,  Father  Perez  Reynante  established  Santiago  de 
Pacaguaras.2  To  about  the  same  period  can  be  traced  the 
foundation  of  Purisima  Concepcion  de  Apolobamba,  San  Juan 
de  Buenavista,  Nuestra  Senora  de  el  Juncal  de  los  Aguachiles, 
San  Francisco  de  los  Pasaramonas,  Santisima  Trinidad  de 
Jariapo,  San  Joseph  de  los  Uchupiamonas,3  San  Antonio  de 

Castellano  para  uso  de  los  ne6fitos  de  las  misiones  de  S.  Jos6  de  Tarata,"  Cocha- 
bamba,  1883,  ought  to  be  imitated  without  delay  by  the  friars  of  the  "Colegio  de 
Propaganda  Fide,"  in  La  Paz,  Bolivia.  The  documents  relating  to  the  different 
enlradas  of  the  missionaries  in  the  past  centuries  should  be  published  at  once 
with  all  details  referring  to  the  savage  Indians,  their  languages,  their 
manners  and  customs,  and  so  forth,  and  whenever  possible  the  spelling  of  the 
originals  should  be  retained.  In  order  to  simplify  and  to  facilitate  the  task,  it 
would  be  most  convenient  to  bring  together,  for  instance  in  the  monastery  at 
La  Paz,  all  manuscripts  which  are  still  existing  concerning  this  matter  in  the 
different  Bolivian  missions.  From  reliable  sources  we  know  positively  that  the 
earlier  missionaries  used  to  make  very  detailed  reports  on  their  journeys  across 
the  territories  where  the  Tacana,  Leco,  Moseteno,  etc.,  lived.  Those  writings 
were  usually  accompanied  by  sketch-maps.  There  was,  for  instance,  a  map  con- 
structed after  1770  by  Father  Fray  Bernardino  Bustios,  "Compendio  breve  de 
discursos  varios  sobre  diferentes  materias  y  noticias  geograficas,"  etc.,  formado  por 
Pablo  Jose  Oricain,  1790;  in  Maurtua  "Juicio,"  tomo  XI,  p.  376,  with  a  careful 
account  inscribed  therein  of  the  different  Indian  tribes  the  missionary  had  met 
during  his  perilous  voyage  through  this  wilderness.  This  all-important  map 
seems  to  be  lost  forever,  though  similar  documents  may  still  exist  in  the  archives  of 
the  Franciscan  monasteries  in  Bolivia.  Careful  researches  in  the  archives  of  the 
"Colegio  de  Propaganda  Fide"  and  of  the  General  Monastery  at  Rome  would 
surely  bring  results.  Among  the  Franciscan  friars  at  La  Paz  there  are  undoubtedly 
many  capable  members  who  could  be  intrusted  with  the  important  task.  The 
Fathers  would  thus  not  only  free  themselves  from  an  old  and  sacred  debt  to  their 
Order,  but  at  the  same  time  they  would  render  an  inestimable  service  to  all  those 
scientists  who  have  consecrated  their  ambition  and  life  to  the  study  of  the  com- 
plicated history  of  the  New  World  and  its  aboriginal  inhabitants. 

1  Armentia,  "  Navegaci6n,"  p.  28. 

2  See  map  in  Armentia's  work. 

8  Probably  a  Tacana  speaking  tribe.    Their  idiom  became  extinct.    In  Cardus' 
time  they  were  speaking  a  corrupt  Quechua  dialect;  cf.  op.  cit.,  p.  165. 


SCHULLER 


Yxiamas,1  San  Buenaventura  de  los  Luchiviras,  and  San  Pedro 
de  Alcantara  de  los  Araonas.2 

Twenty  years  afterward,  the  once  prosperous  settlements 
had  been  abandoned  by  their  pastors,  and  the  Indians  had 
deserted  and  returned  to  the  woods,  to  remain  again  free  and 
barbarous. 

A  new  era  for  the  Indian  missions  in  Bolivia  started  with 
the  arrival  of  Father  Andres  Herrero  in  the  beginning  of  the 
nineteenth  century.  This  young  friar,  accompanied  by  Luis  de 
Lacueva,3  a  member  of  the  same  Order,  defied  dangers  and  almost 
certain  death.  He  penetrated  into  the  inhospitable  montana 
with  the  firm  design  of  restoring  the  missions  and  of  continuing 
the  interrupted  work,  in  spite  of  all  perils  and  obstacles.  The 
energetic  missionary  saw  his  arduous  enterprise  at  last  crowned 
with  success.  Many  of  the  Indians  replied  to  the  evangelical 
call.  As  early  as  i8o44  was  founded  the  mission  of  San  Miguel 
de  Muchanes  among  the  Moseteno.  In  1815  Father  Herrero 
established  a  second  Moseteno  mission,  to  which  he  gave  the 
name  of  Santa  Ana.  This  settlement  had  to  be  moved  several 
times,  until  finally  it  was  transferred  to  the  right  bank  of  the 
Beni,  opposite  the  mouth  of  the  Senvapi,  a  tributary  of  the  former. 

The  South  American  revolution  against  the  Spanish  dominion 
had  a  bad  influence  upon  the  progress  of  the  Indian  missions  in 

1Tacana  Indians.    The  mission  was  afterwards  called  "Nuestra  Senora  del 
Carmen  de  Isiamas;"  cf.  1.  c.,  p.  168. 

2  Very  interesting  is  the  typical  ending  of  the  clan-names,  as  Toromona(s), 
Ara-ona(s),  Cupiam-ona(s) ,  Sari-ona(s),  Sapar-una(s),  Pasaramona(s) ,  and  so  on. 

3  Author  of  a  grammar  and  dictionary  of  the  Yurucare  language.    The  manu- 
script, formerly  of  the  D'Orbigny  collection,  is  now  preserved  at  the  Biblioth&que 
Nationale,  in  Paris.     It  has  been  published  under  the  title  of  "Principes  et  Dic- 
tionnaire  de  la  Langue  Yuracare  ou  Yurujure  composds  par  le  R.  P.  La  Cueva  et 
public's  conformement  au  Manuscrit  de  A.  D'Orbigny,"  par  Lucien  Adam. 
(Bibliotheque  Linguistique  Ame'ricaine,  Tome  XVI).     Paris,  Maisonneuve,  1893. 

4  Cardus,  op.  cit.,  p.  161. —  Armentia,  op.  cit.,  p.  3,  says  1805. —  Weddel, 
"Voyage,"  p.  459,  states  that  the  mission  had  been  founded  in  1725,  but  he  does 
not  quote  the  source  of  information.    It  may  be  that  he  refers  to  an  early  mission 
of  the  same  name.     If  so,  he  surely  bases  his  assertion  on  data  which  he  gathered 
among  the  Franciscan  missionaries  at  Guanay,  a  Leco  Indian  settlement  situated 
on  the  left  bank  of  the  Tipuani  River,  not  very  far  from  the  junction  of  the  latter 
with  the  Mapiri  River. 


INTRODUCTION 


Bolivia.  Many  of  the  Franciscan  friars  joined  the  royal  colors, 
animated  by  a  desire  to  help  maintain  the  Spanish  rule  in  South 
America. 

There  was  a  decided  lack  of  collaborators  in  carrying  on  the 
tasks  of  the  missions,  and  it  seemed  as  if  all  the  work  among 
the  newly  converted  Indian  tribes  would  be  undone.  This  and 
other  considerations  of  vital  interest  for  the  new  Christian 
communities  compelled  Father  Herrero  to  undertake  a  journey 
to  Europe.  He  went  first  to  Spain.  Shortly  afterwards  he 
repaired  to  Rome,  probably  to  confer  with  the  superiors  of  the 
Franciscan  Order  on  matters  relating  to  the  Indian  missions  in 
Bolivia.  At  that  tune  his  work  on  the  Moseteno  language  was 
printed  at  the  expense  of  the  "Colegio  de  Propaganda  Fide"  in 
Rome. 

In  1835  Herrero  returned  to  South  America  accompanied 
by  a  small  number  of  new  missionaries,  recruited  partly  in  Spain 
and  partly  in  Italy,  in  order  to  repeople  with  them  the  almost 
deserted  colleges  and  missions  in  Bolivia.  One  of  those  devoted 
men  was  an  Italian  friar  named  Angelo  Baldovino,  who  in  1842 
founded  the  Moseteno  mission  of  Inmaculada  Concepcion. 
This  mission  had  originally  been  established  at  Guachi,  near  the 
junction  of  the  Beni  with  the  Wopi,  or  La  Paz  River.  But  on 
account  of  the  unhealthy  climatic  conditions  in  Guachi,  the 
mission  was  moved  in  1862  to  the  right  bank  of  the  Beni,  in  the 
angle  formed  by  the  latter  and  its  affluent  the  Covendo.  The 
entire  settlement  is  said  to  have  been  once  destroyed  by  fire,  and 
in  this  disaster  all  documents  referring  to  its  foundation  and  to 
other  interesting  matters  concerning  the  Moseteno  missions 
were  lost. 

Partly  as  a  result  of  this  fire,  our  knowledge  as  to  the  physical 
appearance,  manners  and  customs  and  language  of  the  Moseteno 
and  the  missions  in  Bolivia  is  restricted  to  what  modern  sci- 
entists and  explorers  tell  us.  These  followed  in  the  third  and 
fourth  decades  of  the  nineteenth  century  the  way  which  had  been 
blazed  by  the  great  Alexander  von  Humboldt.  Among  these 
moderns  were  two  noted  French  travelers,  Alcide  D'Orbigny 


XX 


SCHULLER 


and  A.  H.  Weddel.  The  former  gives,  besides  many  and  very 
useful  data  respecting  the  Moseteno,  a  detailed  description  of 
their  physical  habitus.  The  latter,  who  had  opportunity  of 
meeting  several  Moseteno  at  Guanay,  furnishes,  in  addition  to  a 
description  of  their  appearance,  their  manners  and  customs, 
interesting  details  as  to  the  state  of  the  missions  in  that  period, 
although  for  the  latter  facts  he  had  only  hearsay  evidence. 

According  to  Weddel,1  the  total  number  of  semi- civilized 
Moseteno  reached  1350,  distributed  in  the  three  missions  as 
follows:  Magdalenos,2  600  individuals  of  both  sexes;  Santa  Ana, 
600,  and  Muchanes,  150. 

Father  Bibolotti  makes  only  brief  reference  to  the  Franciscan 
fathers  who  were  in  charge  of  the  Moseteno  missions.  Accord- 
ing to  him  the  pastors  were  the  following:  At  Inmaculada  Con- 
ception de  Covendo,  the  author  himself;  at  Santa  Ana  de  Sen- 
vapi,  Father  Pablo  Mateo  (de  la?)  Cerda,  pastor  and  then  for 
the  second  tune  Prefect  or  Superior  of  the  Moseteno  missions; 
and  at  San  Miguel  de  Muchanes  Fray  Amadeo  Boydi.  Neither 
Cerda  nor  Boydi  are  mentioned  in  the  writings  of  modern 
Franciscan  authors. 

The  untrustworthy  French  traveler  Andre  Bresson3  esti- 
mated the  total  number  of  neophytes  in  1884-1886  at  2,100. 
Cardus,4  who,  as  member  of  the  Franciscan  Order  and  a  mis- 
sionary himself,  furnishes  official  data,  states  explicitly  that  the 
number  of  Moseteno  Indians  settled  in  the  missions  in  1883-1884 
did  not  exceed  621  souls.  They  were  distributed  as  follows: 
With  Father  Tomas  Hermoso  at  Covendo,  77  families  —  370 
persons;  with  Father  Cesareo  Fernandez  at  S.  Ana,  27  families 
-  108  persons,  and  with  Father  Lucas  Barreta  at  Muchanes,  33 
families  —  143  persons. 

1  Op.  cit.,  p.  459. 

1  The  origin  of  the  designation  Magdalenos  has  already  been  referred  to.    It  is 
the  nickname  of  the  Moseteno  neophytes  of  Covendo. 

*  "Bolivie,"  etc.,  Paris,  1886,  pp.  472,  476.     See  Appendix  A  for  proof  of  this 
author's  plagiarism. 

4  Op.  cit.,  p.  184. 


I NTRODUCTION xxi 

According  to  Father  Cardus,1  the  geographical  position  of 
the  missions  is  the  following:2 

Long,  of  Paris       South  Lat.  Province  Department 

Covendo  70°  30'          16°  Yungas          La  Paz 

Santa  Ana          70°  50'          15°  48'  "  "      " 

Muchanes          71°  15°    9'  "  "      " 

1  Op.  cit.,  p.  184. 

2  The  road  which  leads  from  La  Paz  overland  to  the  Moseteno  settlements  can 
be  traveled  on  horseback  or  on  mule  to  Meguilla,  a  place  situated  on  the  La  Paz 
River,  which  from  this  point  on  is  called  Rio  Wopi.    At  Meguilla  the  missionaries 
used  to  embark  on  rafts  made  of  polo  de  balsa,  a  Bombaceae  (ochroma  piscatorum) . 
The  rowers  and  guides  needed  for  this  very  perilous  voyage  were  usually  Moseteno 
Indians  from  Santa  Ana  or  from  Covendo,  who,  especially  during  the  dry  season, 
from  May  or  June  till  November,  were  wont  to  come  to  Meguilla  in  order  to 
exchange  their  native  productions  for  European  trifles  and  for  aguardiente,  a  kind 
of  brandy  made  of  sugar-cane.    The  itinerary  and  the  distances,  according  to 
Cardus  (pp.  223-224)  are  the  following: 

From  La  Paz  to  Yrupana 24  Spanish  leagues 

Yrupana  to  Meguilla 6        " 

Meguilla  to  Guachi 20        " 

Guachi  to  Covendo 6        " 

Covendo  to  S.  Ana 14        " 

S.  Ana  to  Muchanes 17        " 

Total  .     ". 87  Spanish  leagues. 

The  journey  can  be  made  as  follows: 
VOYAGE  FROM  LA  PAZ: 

From  La  Paz  to  Meguilla 4      days 

"     Meguilla  to  Covendo 5       " 

"     Covendo  to  S.  Ana i#    " 

"     S.  Ana  to  Muchanes itf    " 


Total 12  days 

Going  up  the  rivers  requires  almost  twice  as  much  time  as  going  down.  This 
is  due  to  the  powerful  currents  which  tax  the  strength  of  the  Indian  rowers  to 
the  utmost. 

VOYAGE  TO  LA  PAZ: 

From  Muchanes  to  S.  Ana 2^3  days 

"     S.  Ana  to  Covendo 3        " 

"     Covendo  to  Meguilla 12        " 

"     Meguilla  to  La  Paz 4       " 

Total 2i>£  days 

Bresson  went  from  La  Paz  to  Yrupana  in  three  days.  At  Yrupana  he  em- 
barked on  a  raft  guided  by  Moseteno  from  S.  Ana.  On  the  trip  from  Yrupana  to 
Magdalenos  he  spent  ten  days;  from  Magdalenos  to  S.  Ana  two  days,  and  from 
S.  Ana  to  Muchanes  four  days. 


xxii SCHULLER 

Cardus  describes  the  Moseteno  Indians  as  docile,  agricultural 
and  industrious,  and  as  much  attached  to  the  Catholic  church. 
Though  sufficiently  robust,  says  the  same  missionary,  none  of 
these  Indians  attain  a  great  age.  He  states  that  their  number 
diminishes  annually,  owing  to  the  climate  and  the  terrible 
epidemics  which  at  certain  periods  spread  with  alarming  rapidity. 
This  is  especially  true  of  the  terrible  skin  disease  called  espundia. 

As  to  the  physical  appearance  of  the  Moseteno,  it  is  said 
that  they  differ  widely  from  the  Yuracare.  The  face  is  oval, 
the  cheek-bones  not  prominent,  the  forehead  only  slightly 
arched,  the  nose  short,  the  nostrils  little  opened,  the  mouth 
regular,  the  lips  very  thin,  the  eyes  small,  dark  and  horizontal, 
the  ears  small,  the  hair  dark,  straight  and  long  and  the  expression 
in  general  free  and  cheerful.  The  men  are  of  feminine  appear- 
ance and  may  be  confounded  with  the  women,  for  both  sexes  are 
very  much  alike.  The  height  of  the  men  and  women  varies  from 
i  m.  663  to  i  m.  665. 

Weddel1  furnishes  a  remarkable  sketch  of  their  physical 
habitus.  This  careful  observer  says:  "The  new-comers  (several 
Moseteno  who  then  had  arrived  at  Guanay,  where  the  French 
traveler  was  sojourning)  were  smaller  of  stature  and  leaner  than 
the  Lecos,  our  guests.  Their  physiognomy,  less  free,  had,  in 
proportion  to  their  age,  an  expression  more  manly,  and  their 
lips,  much  thiner,  were  not  animated  by  the  same  smile.  The 
Moseteno  shave  off  the  beard  and  the  mustache,  which  the  Lecos 
very  frequently  retain.  Their  hah*  is  long  and  parted  in  the 
midst  of  the  forehead,  which  gives  them  a  savage  appearance. 
Their  eyes  are  almost  horizontal.  Several  of  these  Indians  had 
their  bodies  daubed  with  blue  colour,  though  the  greater  part 
of  them  were  disfigured  by  patches  of  white  skin  here  and  there. 
This  pseudo-albinism  which  appeared  especially  on  the  limbs  of 
our  visitors  is  so  frequent  among  the  Moseteno  that  almost 
none  of  them  are  exempt  from  it.  One  could  be  tempted  to  see 
in  it  the  normal  colour  of  the  race."  The  same  manchas  (marks) 
were  observed  on  the  body  of  some  of  the  Lecos,  yet  generally 
1  Op.  cit.,  pp.  457-458. 


INTRODUCTION xxiii 

this  cutaneous  disease  appears  only  among  the  Moseteno. 
According  to  Cardus1  the  children  are  born  without  such  marks, 
which  appear  only  in  the  seventh  or  eighth  year  of  age.  There- 
fore the  Moseteno  are  also  called  Indios  overos  or  manchados  — 
"speckled"  or  "freckled  Indians."2  In  Covendo  there  were  few 
manchados.  More  existed  at  Santa  Ana,  and  at  Muchanes  all 
were  manchados. 

As  to  the  Indians  called  Chimanes,  who  are  said  to  be  a 
sub-tribe  of  the  Moseteno,3  we  possess  nothing  except  the  slight 
information  given  by  Cardus.  In  the  beginning  of  the  nine- 
teenth century,  Father  Herrero  seems  to  have  had  the  good 
fortune  to  establish  friendly  relations  with  these  Indians  also, 
among  whom  a  reduccidn  or  settlement  was  founded  in  1840, 
though  it  had  to  be  given  up  on  account  of  a  terrible  smallpox 
epidemic  which  spread  among  them.4  In  1862  these 
savages  murdered  Father  Emilio  Reinaul,  their  spiritual  pastor, 
and  returned  to  the  forests  situated  along  the  upper  Maniqui, 
where  in  Cardus'  tune  about  fifty  of  the  Chimanes  were  still 
living.5 

Their  natural  arms  were  in  former  tunes  the  bow  and  arrow. 
The  wood  employed  for  the  manufacture  of  their  bows  is  that 
of  the  Chonta-palm  (Bactrix).  The  stems  of  a  certain  Gynerium 
furnished  the  material  for  their  arrows,  which  used  to  be  feathered 
and  decorated  in  various  ways.  After  the  introduction  of  fire- 
arms among  these  Indians,  the  bow  and  arrow  were  employed 
only  for  fishing.  We  do  not  know  whether  or  not  they  originally 
poisoned  their  arrows. 

To  catch  fish  the  Indians  often  poison  the  creeks  and  raman- 
sos6  by  means  of  barbasco  (menispermum).  The  root  of  the 
barbasco,  which  whitens  the  water  like  chalk  or  soap,  stuns  the 

1  Op.  cit.,  p.  162. 

2  Cf.  Weddel,  p.  458. —  D'Orbigny,  op.  cit.,  p.  356  passim. 

3  Cardus,  op.  cit.,  p.  289. 

4  There  is  probably  some  connection  with  the  earlier  designation  Chumano(s). 

5  Op.  cit.,  p.  290. 

6  Quiet  places  in  the  river. 


SCHULLER 


fish.  After  struggling  for  an  instant  it  rises  to  the  surface  of  the 
water,  turned  upwards  in  a  state  of  unconsciousness,  which 
enables  the  fisher  to  catch  it  with  his  hands.1 

For  their  trips  up  and  down  the  rivers  the  Moseteno  Indians 
use  only  rafts.  These  are  constructed  of  the  so-called  polo  de 
balsa.  The  Moseteno  are  excellent  swimmers  and  rowers, 
and  skillful  pilots.  The  canoe  as  a  means  of  transportation 
seems  not  to  have  been  employed  by  these  Indians  —  at  least 
not  in  former  tunes.  Their  language  has  no  word  to  signify 
canoa? 

Respecting  their  former  clan  and  tribe  organization,3  their 
myths  and  legends,  their  religious  beliefs,  their  home-industry 
and  so  forth,  there  can  unfortunately  be  found  no  trace  what- 
ever in  the  documents  now  accessible.  All  that  we  know  of 
the  social  and  moral  conditions  of  these  Indians  is  derived  from 
descriptions  and  reports  composed  after  primitive  barbarism  had 
disappeared.  This  gap  in  our  knowledge  of  South  American 
ethnology  is  all  the  more  regrettable  since  the  Moseteno  habitat 
and  adjoining  regions  is  one  of  the  most  interesting  parts, 
ethnologically  speaking,  of  the  Continent.  In  spite  of  un- 
interrupted intercourse  for  many  centuries  with  the  more  highly 
developed  culture  of  Peru  and  Bolivia,  the  primitive  tribes,  like 

1  Marcoy,  "A  Journey  across  South  America,"  I,  p.  545.  I  had  the  opportunity 
to  observe  the  same  process  often  among  the  Amuesa  Indians  of  San  Luis  de  Suaro, 
in  East  Peru.  At  present  they  also  use  dynamite,  which  they  obtain  for  this 
purpose  from  the  Franciscan  missionaries  or  from  the  Peruvian  colonists,  notwith- 
standing the  legal  prohibition  which  exists  at  least  during  the  spawning  season.  It 
is  a  most  dangerous  kind  of  fishing.  Maimed  Indians  and  Peruvian  settlers  are 
frequent  in  these  remote  regions,  which  only  nominally  belong  to  Peru.  The 
Lima  government  is  almost  impotent  to  enforce  in  the  Montana  the  laws  of  the 
republic.  The  government  power  reaches  as  far  as  the  higher  Andes.  What  lies 
beyond  troubles  the  legislative  body  little.  Grossest  infringement  of  laws  as  well 
as  abominable  abuses  of  the  Indians  occur  every  day  in  the  Oriente  of  Peru  under 
the  very  eyes  of  the  authorities.  The  latter  are  in  most  cases  responsible  for  the 
anarchic  state  which  temporarily  reigns  in  the  Department  of  Loreto. 

1  Pdne,  instead  of  pene,  in  Heath's  vocabulary,  does  not  mean  canoa,  but  balsa 
or  "raft."  Cuaba,  "canoe,"  is  a  borrowed  word,  for  it  occurs  signifying  "canoe" 
in  the  Tacana,  Araona  and  Cavinena  languages  alike. 

*  I  have  not  transcribed  the  short  notice  on  some  burial  customs  observed  by 
the  Moseteno  according  to  Father  Armentia,  for  they  are  common  to  many  Ameri- 
can Indians  and  other  primitive  peoples. 


INTRODUCTION xxv 

the  Moseteno,   Tacana,  Leco,  Araona,   etc.,   were  not  much 
influenced.1 

CRITICAL  ANALYSIS  OF  PREVIOUS  WRITINGS  ON 
MOSETENO 

The  "Doctrina  y  Oraciones  Cristianas,"  etc.,2  consist  of 
several  tracts  which  were  composed  by  the  Franciscan  missionary 
Father  Fr.  Andres  Herrero  and  published  in  1834  at  Rome  by 
order  and  at  the  expense  of  the  "Colegio  de  Propaganda  Fide." 
They  constitute  the  earliest  known  material  for  the  study  of  the 
Moseteno  language. 

These  tracts  have  been  the  object  of  a  short  linguistical  dis- 
sertation by  the  French  scholar  Lucien  Adam  in  the  "Revue  de 
Linguistique  et  de  Philologie  Comparee."3  Besides  the  errone- 
ous interpretation  of  the  grammatical  function  of  certain  nouns, 
Adam  made  several  mistakes  in  the  transcription  of  Herrero's 
text,  as  well  as  of  Heath's  vocabulary.  The  principal  results  of 
the  French  savant's  investigation  were  then  unhesitatingly 
accepted  by  the  learned  Argentine  Lafone  Quevedo,  and  repro- 
duced by  the  latter  in  the  "Anales  de  la  Sociedad  Cientifica 
Argentina,"4  where  there  is  to  be  found  also  the  "Padre  Nuestro," 
the  "Ave  Maria"  and  a  chapter  of  Herrero's  "Doctrina."6 

A  list  of  forty-one  words  and  twenty-one  numerals  were 
gathered  by  the  notable  French  traveler  Dr.  Weddel6  from  whose 
remarkable  book  on  northern  Bolivia  his  countryman  Andre 
Bresson  later  took  his  material  without  giving  due  credit. 

1  A  complete  monograph  on  the  Moseteno  as  well  as  on  other  tribes  of  far 
northern  and  northwestern  Bolivia  will,  at  least  for  years  to  come,  be  a  pious  de- 
siderium,  unless  new  and  more  detailed  descriptions  of  these  Indians  are  discovered 
or  a  future  explorer  gifted  and  fortunate  like  Karl  von  den  Steinen  may  be  able 
to  save  for  science  the  ethnological  materials  still  hidden  in  remote  regions  of 
northern  Bolivia. 

2  At  present  a  very  rare  item  of  Americana  in  the  book  trade. 

*  "Notice  grammatical  sur  la  langue  Mosetena,"  1.  c.,  tome  vingt-deuxieme, 
Paris,  1889,  pp.  237-246. 

4  Tome  LII,  pp.  154-159,  and  pp.  288-289. 

5  Ibidem. 

6  "Voyage  dans  le  Nord  de  la  Bolivie,"  pp.  461-462. 


XXVI 


SCHULLER 


According  to  Weddel,  the  Moseteno  language  is  much  less  agree- 
able to  the  ear  than  that  spoken  by  the  Leco  Indians.  One  can 
not  help  being  surprised  that  neither  Adam  nor  Lafone  Quevedo 
made  the  slightest  reference  to  Weddel's  vocabulary,  which  repre- 
sents the  first  glossary  of  the  Moseteno  language  handed  down. 

D'Orbigny  had  no  opportunity  to  collect  linguistical  mate- 
rials, though  he  assures  us  the  Moseteno  is  a  very  "euphonique" 
language.1 

In  the  comparative  vocabulary  appended  to  the  article 
"Dialects  of  Bolivian  Indians"2  by  the  well-known  explorer 
Edwin  R.  Heath,  there  are  included  162  words  and  the  numerals 
in  Moseteno  from  one  to  ten.  The  latter  and  thirty-five  of  the 
words  were  previously  given  in  the  above-mentioned  work  of 
Weddel.  Heath  thus  furnishes  only  127  new  words.  The 
materials  might  have  been  obtained  directly  from  some  Moseteno 
Indians  at  the  mission  of  Santa  Ana.  The  list  was  afterwards 
corrected  by  the  "Padres  of  the  Missions."3  The  Moseteno 
language,  says  Heath,  is  French  in  its  pronunciation.4  Not- 
withstanding all  the  care  that  had  been  taken  by  the  editor, 
there  occur  many  mistakes  in  the  list.  The  following  ought  to 
be  pointed  out: 

It  reads:  It  should  read: 

1.  yetchi  anamu,  my  son  (said  by  the 

father)  yetchi  auamu 

2.  yesi  anamu,  my  son  (said  by  the 

mother)  yesi  auamu 

3.  yesi  anafie,  my  daughter  (said  by 

the  father)  yetchi  auane 

4.  yesi  vagis  otchi,  my  elder  sister  yesi  vogis  otchi 

5.  boyenye,  house  beyenye,  from  bei,  to  be, 

to  live.6 

1  "L'Homme  Ame"ricain." 

1  "The  Kansas  City  Review,"  p.  683-687. 

*  Ibidem,  p.  682. 

4  Ibidem,  p.  68r. 

1  Herrero  gives  boin  "to  be."  Armentia,  although  writing  bei  "to  be,"  gives 
boyenye  "house."  This  is  without  doubt  a  peculiar  sound  between  e  and  o,  and 
must  be  identical  with  the  «  described  by  Weddel. 


INTRODUCTION 


xxvn 


6.  tim,  hair 

7.  ozni,  water 

8.  chain,  leaf 

9.  chilrs,  meat,  flesh 

10.  jsen,  egg 

11.  pen,  egg 

12.  zihcui,  shame,  black 

13.  ztchanguis,  small,  little 

14.  ter,  strong 

15.  apae,  warm,  hot  (fever) 

1 6.  mon,  they,  those 

17.  mim,  ye 

1 8.  qum,  at  present,  today 

19.  zrit,  one,  only 

20.  quoncan,  eight 

21.  thief,  to  drink 

22.  vuorac,  to  call,  to  cry 


fin 

ogni,  or  ofii 

chian,  sciafi 

chiuch1 

fen 

fen 

zincai 

izanquis 

fer 

apacoi 

moin 

miin 

quin 

irit 

quencan 

tchei 

vori,  or  voori,  for  vuorac 

is  the  imperative  mood 

of  the  verb  vori 
jinac 
pene 
an 


23.  ynca,  river 

24.  po-ne,  raft 

25.  a-pi,  forehead 

26.  patchini,  the  nails;  the  plural  of 

patch!  patchi-in 

Not  exempt  from  doubt  also  seems  to  be  the  form  yme 
"near"  in  Heath's  glossary.  Yet,  for  ueutchi,  which  occurs  in 
Adam's  transcript,2  Lafone  Quevedo  ought  to  blame  the  former's 
copyist,  not  the  explorer  Heath. 

Twenty-two  words  and  twenty-six  sentences  in  Moseteno 
were  published  in  1886  by  the  Franciscan  missionary  Father 
Fr.  Jose  Cardus.3  This  glossary  has  likewise  been  reprinted  by 
the  Argentine  scholar,  Lafone  Quevedo.4 

Ege  quehaqui  mi?     .     .     .     <Jque  buscas?5    What  art  thou 
searching  for?  —  should  be  Ege  quebaqui  mi?  as  quevaqui  or 

1  It  is  curious  how  calmly  Lafone  Quevedo  repeatedly  writes  chinch  and  other 
strange  forms. 

2  "Anales,"  t.  LIT,  p.  154;  cf.  "Revue  de  Linguistique,"  p.  239. 

8  III.  Lengua  Mosetena;  in  "Las  Misiones  Franciscanas,"  pp.  310/11-311/1. 

4  "Anales,"  tomo  LIV,  pp.  280-282. 

8Loc.  cit.,  p.  282;  cf.  Cardus,  op.  cit.,  p.  311/1. 


SCHULLER 


quebaqui  in  Moseteno  means  "to  search,"  "to  find  out,"  "to 
seek." 

Further  notes  on  the  Moseteno  language  were  gathered  by 
the  Franciscan  missionary,  Father  Fr.  Nicolas  Armentia,  the 
famous  explorer  of  the  Madre  de  Dios.1  This  material  consists 
of  forty-eight  (really  only  forty-two)  words,  the  numerals  from 
one  to  ten,  and  the  "Declension  of  the  (Personal)  Pronouns."2 
Lafone  Quevedo3  also  reprinted  these  chapters  in  full,  but  not 
without  errors,  as,  for  example,  ceiuch  instead  of  chiuch,  "meat," 
"flesh;"  and  nop-yes  instead  of  nopyes  or  nop-ges,  "drink."4 

The  words  ogni,  chiuch  and  tson  occur  three  tunes  in 
Armentia's  vocabulary. 

agua  water  ogni 

arroyo  rivulet  ogni 

rio  river  ogni 

cuerpo  body  chiuch 

came  meat  chiuch 

cuerpo  body  chiuch 

arbol  tree  tson 

lena  wood  tson 

palo  trunk  tson 

Tsun  "sun"  is  etymologically,  no  doubt,  connected  with 
tson,  "wood,"  and  probably  also  with  zoni,  "man." 

The  Moseteno  word  for  canoa  —  canoe  —  is  missing.  The 
glossary  thus  contains  only  forty-two  words,  most  of  which 
appear  already  in  Heath's  article. 

1  "Navegaci6n  del  Madre  de  Dios." 

*Loc.  cit.,  pp.  182-183;  p.  184;  pp.  189-191. 

'"Anales,"  tomo  LII,  pp.  149-153.  —  Further,  in  "Arte  y  Vocabulario  de 
la  Lengua  Cavinefta;"  in  "Revista  del  Museo  de  La  Plata,"  tomo  XIII,  La  Plata, 
1906.  —  "La  Lengua  Leca  de  los  rfos  Mapiri  y  Beni  segun  los  Mss.  de  los  PP. 
Cardus  y  Herrero."  Arreglados  y  anotados  por  S.  A.  Lafone  Quevedo  in  "Anales 
de  la  Sociedad  Cientffica  Argentina."  tomo  LX.  Buenos  Aires. 

4  "Anales,"  tomo  LII,  p.  150. 


INTRODUCTION xxix 

The  new  words  are: 

tio  uncle  eritute 

tia  aunt  zeges 

alma  soul  etchutchi 

Dios  God  Dojit1 

arroyo  rivulet  ogfii 

carbon  charcoal  quivye 

ceniza  ashes  chim 

comida  meal  sexeye2 

camino  way  mami 

yuca  manioc  ohi 

platano  banana  peere 

espina  thorn  yoti  (yeti?) 

olla  earthen  pot  tanyet 

plato  plate  micta 

Daniel  Garrison  Brinton  in  his  book  "The  American  Race,"3 
referring  only  in  general  terms  to  the  Moseteno,  does  not  make 
any  positive  assertion  about  the  linguistical  and  ethnological 
position  of  these  Indians  which  could  be  considered  essential 
for  the  present  purpose. 

Specimens  from  Father  Herrero's  "Pater  Noster"  and 
"Salve  Regina,"  compared  with  the  equivalents  from  a  version 
of  his  "Doctrina"  said  to  have  been  corrected  in  1864  by  some 
missionaries  of  the  College  at  La  Paz,  are  inserted  in  the  second 
volume  of  Payne's  "History  of  the  New  World  called  America."4 
The  object  of  Payne's  linguistical  dissertation  and  the  con- 
clusion arrived  at,  although  they  may  have  left  a  lasting  im- 
pression upon  his  scientific  standing,  need  not  be  discussed  here. 

Finally,  there  are  Spanish-Moseteno  and  Moseteno-Spanish 
vocabularies,5  and  a  "Doctrina  Cristiana"  in  Moseteno  with  an 

1  Already  in  Herrero. 

2  Heath  gives  sexi  "to  eat." 

3  New  York,  1901,  pp.  297-298. 

4  Vol.  II,  Oxford,  1899,  p.  99  and  p.  too,  note  (i). 
6  These  two  vocabularies  by  no  means  agree. 


SCHULLER 


interlinear  Spanish  translation,  which  are  attributed  to  Father 
Nicolas  Armentia.1  Father  Armentia  does  not  declare  himself 
to  be  the  author  of  the  manuscript  glossary  which  he  permitted 
to  be  published  by  Lafone  Quevedo.  Yet,  from  his  seven  years' 
residence  among  the  Moseteno  Indians  at  the  mission  of  "In- 
maculada  Concepcion  de  Covendo,"  and  from  Lafone  Quevedo's 
explicit  remark,  "The  manuscripts  of  the  Reverend  Father 
Nicolas  Armentia,"  we  may  infer  that  such  was  actually  the 
case.  On  the  other  hand,  the  almost  complete  disparity  which 
exists  between  the  Spanish-Moseteno  and  the  Moseteno-Spanish 
vocabularies,  the  frequent  confusion  and  the  uncertainty  in 
regard  to  the  use  of  the  palatal  g-y  (g),  and  other  consonants 
peculiar  to  Moseteno,  and  above  all,  the  vocabulary  itself  —  all 
this  must  dispel  the  idea  that  Armentia's  materials,  at  least  as 
published  by  Lafone  Quevedo,  represent  an  original  work. 

The  following  sentences  in  Armentia-Lafone  Quevedo's 
article  were  beyond  doubt  copied  literally  from  Bibolotti's 
original  manuscript  or  from  an  unknown  manuscript  copy  made 
by  some  one  else  of  the  Italian  friar's  vocabulary: 

BIBOLOTTI,  1868  ARMENTIA,  1901-1902 

Dame  tal  cosa:  Someme  mo  Dame  tal  cosa:  Someme  mo 

Trae  eso:  Tuac  mo  Trae  eso:  Tuvac  mo 

Lleva  eso:  Camban  mo  Lleva  eso:  Camban  mo 

Prestame  eso:  Fibbi  chum  tua  Prestame  eso:    fibichuen   tuvac 

mo 

^'Anales  de  la  Sociedad  Cientlfica  Argentina,"  tomo  LII,  LIII  and  LIV, 
Buenos  Aires,  1901-1902.  This  singular  man,  a  humble  friar,  missionary  and  bold 
explorer,  to  whom  all  Americanists  are  greatly  indebted  for  the  important  service 
which  he  rendered  in  increasing  our  knowledge  of  Moseteno,  was  born  in  1843 
at  the  little  town  of  Bernedo  in  the  province  of  Alaba  in  Spain.  In  1860,  living  then 
somewhere  in  France,  he  took  the  vows  of  the  Franciscan  Order.  At  the  begin- 
ning of  1865  Armentia  was  sent  as  missionary  to  South  America,  where  he  joined 
the  "Colegio  de  Propaganda  Fide"  at  La  Paz.  Six  years  afterward  he  was 
ordered  to  take  charge  of  the  mission  of  Tumupasa,  a  Tacana  Indian  settlement 
in  the  province  of  Caupolican  in  northern  Bolivia.  From  thence  he  was  trans- 
ferred as  pastor  to  the  Moseteno  mission  of "  Inmaculada  Concepci6n  de  Covendo," 
where  he  remained  till  1880,  when  he  returned  to  the  "  Colegio  "  at  La  Paz,  being 
later  on  elected  bishop  of  the  same  city  and  diocese. 


INTRODUCTION xxxi 

Como  se  dice  eso:  Ege  eye  mo  Como  se  dice  no:1  Ege  timo,  Qye 

igimo 

Como  se  llama  eso:  Ege  ti  mo  Eso  se  llama:  mo  ti 

Eso  se  llama  se  dice:   Mo  eye  Eso  se  dice:  mo  igi 

Repitelo:  Cuvi  yeva  Repitelo:  Cuvi  yeva 

Anda  tuporetc.:  Tai  mi  mo-ges  Anda  por  aquella  cosa:    tai  mi 

moges 

Ven  acaporetc. :  Acam  mi  mo-ges  Ven  aca  por:  acam  mi  moges 

Envia  alia  por  etc.:  Ectacsevac  Envia  alia  por:   ectacseva  move 

move  mo-ges  moges 

Que  es  lo  que  quieres:  Ege  <iQue  es  lo  que  quieres?  eye  mage 

maje  mi  mi? 

No  tienes  nada  mas  que  hablar:  No  tienes  nada  mas  que  hablar: 

Itsi  ai  ege  peacgeges  itsi  ai  eye  peyaquiyes 

Te  burlasdem?  Nine  mi  endac?  «lTe  burlas?:  nine  mi  endac? 

Me  parece  que  te  burlas:    Erie  Me  parece  que  te  burlas:    Erie 

nine  mi  coi  nine  mi  cai  (sic,  instead  of  coi) 

But  still,  there  are  other  circumstances  that  plainly  cor- 
roborate the  suspicion  as  to  Father  Armentia's  exclusive  author- 
ship of  the  Moseteno  vocabulary.  Certain  details  in  the  mis- 
takes discovered  by  a  careful  comparison  of  Armentia's  materials 
with  Bibolotti's  vocabulary  are  more  than  sufficient  to  show  that 
such  errors  could  by  no  means  have  been  made  by  a  person  with 
even  mediocre  knowledge  of  the  Moseteno  language.  Of  course 
the  editor,  Lafone  Quevedo,  and  his  proof-readers  ought  to  be 
blamed  for  many  of  the  mistakes.  Still,  these  slips  are  of  minor 
importance,  and  they  do  not  at  all  tend  to  lessen  the  opinion  set 
forth  as  to  the  authorship  of  the  "  Spanish-Moseteno  Vocabu- 
lary" which  was  published  in  the  "Anales  de  la  Sociedad 
Cientifica  Argentina." 

A  list  of  the  most  noteworthy  mistakes  follows.     Many  of 
these  occur  repeatedly  in  Armentia's  glossary. 

It  reads:  It  should  read: 

abrasar  "to  burn"  qneni  queni 

"      "  ten  bei  jen  bei 

"         "      "  anic  mnoesi  chinch  anic  esi  chiuch 

1  Instead  of  eso. 


xxxn 


SCHULLER 


abrojo"  thistle" 
acabado  "finished" 

acalorado  "excited" 
<i  « 

acatarrado  "caught  cold" 


It  reads: 
yoti 
tnaam 
anic  apac  chinch 

finjoi 

anic  fer  ajai 


acercar  "to  approach"  cheya  itni 

acomodar  "  to  accommodate  "  huntuc 

aconsejar    bien    "to    advise  hem  ichcacsi 

well" 

acreditado  "  trustworthy  "  am  ueuenet 

cuantos?  "  how  many?  "  eusichic 


adornar  "to  ornament" 

hentuc 

afable  "affable" 

aninipegasqui 

agitaci6n  "agitation" 

fer  hetcbi 

agusanarse    "to    be    worm- 

atmanitunr 

eaten" 

ahorcar  "to  kill  by  hanging" 

tiroteya 

alborotado  "turbulent" 

facabei 

alegrarse  "to  rejoice" 

mojoi 

aliento  "breath" 

hotchi 

al  reves  "on  the  contrary" 

chindao 

andrajoso  "ragged" 

achi  chez  chev 

anillo  "finger-ring" 

tijiririyes1 

anadir  "to  add" 

queehtac 

arropar  "to  dress" 

coman;  cf.  "envol- 

ver" 

asado  "roasted" 

antacsi;  though  he 

says  "autac"  to 

roast 

aserrar  "to  saw" 

fequcrac 

atadura  "tie" 

saptaeye 

avisar  "to  notify" 

mic  samei 

baboso  "somebody" 

sonotumchi 

bautismo  "baptism" 

choetaye 

bautizar  "to  christen" 

choetac 

bienestar  "well-being" 

rech,  bei 

calambre  "cramp" 

tee  netchi 

calavera  "skull" 

hutchi  senetchin 

cambiar  camisa  "to  change 

ocho 

the  shirt" 

tocar    campanas    "to    ring 

diudi 

bells" 

It  should  read: 

yeti 

atnam 

anic  apac  chiuch 

jiftoi 

acalorado  "excited",  as  "anic 
fer  ajai"  literally  means 
"very  much  angry" 

cheya  itui 

hemtuc 

hem  icheacsi 

uenenet  (lit.  "not-liar") 

ensichic;  cf.  "Anales",  p.  53, 
where  he  gives  ensichic; 
entsichic;  entsi 

hemtuc 

anini  peyaqui 

fer  hetchi 

at  mani  turn  (lit.  "being 
worm- with") 

tizo  bei 

facobei 

majoi;  cf.  majo-bei-  "re- 
joiced being" 

hetchi;  cf.  "agitaci6n"  fer 
hetchi 

chindac 

achi  chev  chec  (reduplica- 
tion) 

chirijiri-yes  (lit.  "finger-for") 

queehtac 

comon 


autacsi 

fequerac 

saptac-ye;  saptac  "to  tie" 

mic  somei  (lit.  "word-bring") 

sonotumchi 

choetaye 

choetac 

rech  bei  (lit.  "well  being") 

tec  netchi 

hutchi  senetchin 

simply  signifies  "shirt,"  the 

verb  being  omitted 
dindi 


Notwithstanding  the  fact  that  he  gives  chirigri  "finger." 


INTRODUCTION 


xxxni 


It  reads: 

It  should  read: 

cansado  "tired" 

tobet,  tobi 

fiobet,  fiobi 

cansarse  "to  be  tired" 

tobi;  p.  53,  he  says 

"debil"  —  weak 

fiobi 

fiobi 

cane!6n  "gutter" 

crorecho 

chorecho 

canto  "song" 

imaeye 

imaeye;  imac  "to  sing" 

came  "meat,"  "flesh" 

chinch 

chiuch 

comezon  "itching" 

caniin 

canifii 

conservar  "to  preserve" 

concac 

concai 

cordel  "string" 

tniye 

tinge,  or  tinye 

cortar  "to  cut" 

ter" 

tez 

"        "    " 

fetch 

« 

"     "     (with  knife) 

tots 

« 

corte  "cut" 

fots  (?) 

« 

crugir  "to  crackle" 

crech-crech 

querechi  (in  hell) 

icual?  "who?" 

chinea 

chinea 

40 

tsiquitac 

tsis  qui  tac 

cubrit  "to  cover" 

ben 

bus 

cuerd'a  "rope" 

tnige 

tinge 

dedo  "finger" 

chirigri 

chirigiri 

delirar  "to  delirate" 

tamini 

famifri 

delirio  "delirium" 

tamini 

famifiege,  or  faminiye 

de  los  hombres  "of  the  men" 

chi  monitchinsi 

chi  mointchi-in-si 

desenganado  estas  (tu)  "thou 

art  undeceived" 

atchi  eavemi 

atchi  cave  mi 

deslomado  "  broken  the  back  " 

tvemerere 

toe  merere 

despedazar    carne    "to    cut 

meat  into  bits" 

chetac  chinch 

chetac,  or  chechet  chiuch 

destrozar  lena  "  to  split  wood" 

choe  choe 

chocchoc 

dfscolo  "ungovernable" 

achit,  mointchin 

achit    mointchin    (lit.    "bad 

man") 

dividir  "to  divide" 

ter 

tez 

dulce  "sweet" 

carraquis 

cavaquis 

"           " 

quivic 

quivie 

e"brio  "drunken" 

chinquit 

chiuquit 

echado  "laying  down" 

chomdoi 

chondoit 

echar     piedras     "to     throw 

stones" 

f  rayey  mij 

fara  mij 

elevar  "to  elevate,"  "to  raise" 

(chey),    chei, 

choyac 

cheyac,  imperative  of  chei 

embarazada   "pregnant 

ana  turn  voc  can 

aua    turn    vocco    can     (lit. 

woman" 

"  child-  with-belly-in.") 

embarrar  "  to  daub  with  clay  " 

tayai 

tayac 

encojido  "shortened" 

am  tu  nectchi 

am  tec  nectchi 

encoger  "to  draw  together" 

am  tu  nectchi 

am  tec  nectchi,  yet  it  is  a 

past  form 

en  hora  mala  vete! 

meyebada 

meye  bada  mi! 

enronquecido  "hoarse" 

at  ilsi  imaeye 

at  itzi  (itsi),  or  izi  imaeye 

entre    (dos  cosas)    "between 

(two  things)  " 

uajocan 

uajcan,  guaj-cafi 

epidemia  "epidemic" 

quetiuye 

que  tinge,  que  tinye 

XXXIV 


SCHULLER 


It  reads: 

It  should  read: 

escama  "scale" 

papan 

papan 

escandalo  "trouble" 

icheaseye 

icheacseye 

escarbar  "to  scrape" 

frandaqui;  cf. 

"foso" 

fandaqui 

espesar  "to  thicken" 

nayaqui;   cf.   "es- 

peco"  neiney 

neyaqui 

cspina  "thorn";  cf.  "abrojo" 

yoti 

yeti 

estera  de  cana  charo  "mat" 

tuvo 

yuvo,  juvo 

estubido  "stupid" 

foot 

tojot;  cf.  "insensate" 

fiebre  "fever" 

hofi 

hen 

fraternalmente  "fraternally" 

en  uaj  vojitin  (lit. 

"as    between 

brothers") 

ene  uaj  vogitin 

freir  "to  fry" 

chanac,  chacanac 

chacanqui;    and   chacanac   is 

the  imperative 

gente  "people" 

monitchin 

mointchin 

gota  "drop"(?) 

tujyes 

tujyas;  cf.  t.  LIII,  p.  62  and 

P-63 

granizo  "hail" 

jetiye 

jetisye 

guardar  "to  guard" 

concac 

concai 

gusano  "worm" 

mani(?) 

it  evidently  means  gu  sano 

de    mani,     yet    the     cor- 

responding word  in  Mose- 

teno    is    missing    in    Ar- 

mentia's  vocabulary 

hacer  "to  do,"  "to  make" 

hentac 

hemtaqui 

hemtaqui 

fut.  hemtaquirai 

hmtchic(?) 

hemtatchit  "the  maker" 

hachear  "to  cut  with  an  ax" 

zesaqui 

yezaqui 

hechizero  "medicine-man" 

cucuesi 

cucuesi 

hepes 

izaza 

of  course  means  herpes,  a 

cutaneous  disease 

hermoso  "beautiful" 

choifoi 

choifot 

biel  "bile" 

zuitchi 

zintchi 

del  hfgudo  "of  the  liver" 

nebeyes 

though   it   seems   to   signify 

"for  the  liver" 

hincado  "kneeling  down" 

chiocbet 

[swollen] 

hincar  "to  kneel  down" 

chiojbi 

[to  swell] 

hombre  "man" 

monitchiu 

mointchin;  yet  it  is  the  plural, 

and  means  "people" 

industria  "labor" 

qubacye 

quevacye 

infiel  "infidel" 

uensi;  cf.  "incon- 

stante" 

uenei 

insolente  "insolent" 

archit 

achit 

inteligencia  "intelligence" 

chicaseye 

chicacseye 

rogar  "to  implore" 

conyeete 

implored;   it  is   the   past  of 

nuestro  "our" 

yerno,  del  suegro  "son-in- 
law",  called  by  his  father- 
in-law 


tsutchi 


tdune 


conyee 
tsuntchi 


tchune 


INTRODUCTION 


XXXV 


It  reads: 

It  should  read: 

jubilo  "joy" 

majoyo 

majoye 

Iadr6n"  thief" 

chiochio  antchi 

chiochio  atchi 

lana  "wool" 

pan 

phan 

pueblo  "village" 

boyenye;  cf.  t. 

LIII,  p.  62,  bei 

"to  dwell" 

beyenye 

malos,  viciosos  "bad  men" 

atchitui 

achi-ti-in,  or  atchi-t-in 

mandones  "rulers"  ("haugh- 

ty persons") 

mochoyein 

mochoye-t-in;     mochoye-t 

"the  ruler" 

marchar  "to  march" 

mu 

mii;  cf.  "andar" 

miseria  "misery" 

nunbeye 

nimbeye 

en  medio  "in  midst" 

guincan 

quichcan 

mutuamente  "mutually" 

guagmu 

guajmu 

80 

quencan,  quitac 

quencan  qui  tac 

ordenar  "to  order" 

easi 

eacsi 

orgullo  "pride" 

ipastiye 

ipentiye 

otros  "others" 

utchiin 

nutchi-in 

pasagero  "passenger" 

mistichi 

miitchi;  mii  "caminar"  "to 

travel" 

paso  "pace" 

intcheye 

yu-tcheye;  cf.  "pi6"  yu 

peinar  "to  comb" 

itchinoati 

itchiuati 

pellojo  "cuticle" 

zin 

zin 

pellizcar  "to  pinch" 

dozcac 

dozeac 

pi6  "foot" 

in 

ju;yu 

en  pi6 

inve 

ye-ve;  (lit.  "foot-on") 

piel  "skin" 

zin 

zin 

pisoteado  "trampled" 

intac 

jutac,  yutac 

reflexi6n  "reflection" 

gueye 

gieye 

repetir  "to  repeat" 

cuvi  hentac 

cuvi  hemtac 

rezar  "to  pray" 

ichoiti 

icheiti 

romper  "to  break" 

foe 

toe 

servidor,    criado    "man    ser- 

vant" 

metiyet 

mestiyet 

servidora,     criada     "woman 

servant" 

metiyes 

mestiyes 

su  hi  jo  "his  son" 

coitchi  anamu 

coitchi  auamu 

su  hi  jo  "her  son" 

coisi  anamu 

coisi  auamu 

tampoco  "neither" 

chume  cun 

chume  am 

techo  "roof" 

schianus 

schiamis  (a  palm) 

temor  "fear" 

quijnaqui 

quinaqui 

vena  "vein" 

netchit 

nectchit 

ventar6n  "strong  wind" 

fer,  pitijti 

fer  pititi 

ver  "to  see" 

nastchi 

naitchi 

voz  "voice" 

imaeye 

imaeye 

SENTENCES 

It  reads: 

It  should  read: 

Mientes,  "Thouliest" 

uunei 

uenei  mi 

De  veras,  eres  un  mentiroso, 


XXXVI 


SCHULLER 


"Of  course,  thou  art  a  liar" 
Has  entendido?     "Did  you 

understand?  " 
Prestame  eso,"Lend  me  that 

thing" 
Qu6  vas  a  hacer?    "What  art 

thou  going  to  do?  " 

For  d6nde  esta  el  chocolatal 
de  (la?)  hacienda?  "Where 
is  the  'chocolatal'  of  the 
farm? 

Vamos  4  cazar  muchachos, 
"Boys,  let  us  go  hunting" 


It  reads: 
anie  ucnenet 


It  should  read: 
anie  uenenet  mi 


atnam  chicasi  mi?  atnam  chicacsi  mi? 

tibichuen  tuvac  mo  fibichuen  tu  (v)ac  mo 

eyera    bemtaqui  eyera  hemtaqui  mi? 
mi? 


onom  hacientas 

chocolate? 
nanain  deverai 

tsufi 
ecchetei  mi 

misipheyes?1 
maje  mi  uts  N., 

mitchi  nent- 

chiyes,  ene  eacsi 

Santa  frono 

Iglesia? 
ecchetei     mi     mi 

mitchi  uent- 

chiyes? 


onam  hacienda-si  chocolate? 
nanain  dererai  tsun 
ecchetei  mi  misi  phenyes? 

maje  mi  uts  N.  mitchi 

uentchiyes,  ene  easci  Santa 
5Jbno  Iglesia? 

ecchetei  mi  mitchi  uentchiyes? 


Severe  and  conscientious  critics  must  call  attention  to  the 
strange  silence  observed  by  both  Armentia  and  the  editor 
Lafone  Quevedo  as  to  the  loan  words  contained  in  the  Moseteno 
vocabulary.  Many  of  those  terms  may  have  been  introduced 
by  the  missionaries  into  the  Moseteno  language;  others,  however, 
especially  those  denoting  cultural  intercourse,  have  certainly 
been  taken  over  by  the  Moseteno  themselves  from  their  Indian 
neighbors  long  before  the  arrival  of  the  Spaniards  in  Bolivia. 

The  most  notable  of  the  loan  or  borrowed  words  are: 

From  Quechua: 
tanta,  "bread" 
tara?  "corn."    It  is  doubtful,  however,  whether  this  is  really 

related  to  the  Quechua  word  sara  "corn." 
guaguas,  "sons,"  "babies"2 


1  "Preguntas  para  haccr  un  casamiento";  in  "Anales",  t.  LII,  p.  298. 
1  Lenz,  1.  c.,  Parte  I. 


INTRODUCTION xxxvii 

jucha,  "sin,"  "crime."  This  word  was  introduced  by  the  Spanish 
missionaries  likewise  in  the  Xebero-Jevero,1  Cholon,2  Tacana, 
Leco,  Araona,  and  other  Indian  languages  of  Peru,  Bolivia,  and 
Ecuador. 

ataua,  "hen" 

chocho;  chocha,3  "very  old" 

cholo,4  "onza"  (felis  concolor?),  a  kind  of  feline 

pasanca,  a  great  poisonous  spider 

sapaca,  a  kind  of  feline 

choc-cho,  "chicken" 

chapapa,  "raft"  (?) 

callapo,  two  or  more  rafts  tied  together 

guapo,  "smart,"  "courageous" 

chicha,  fermented  beverage  made  of  corn.  (This  may  be  of 
Carib-Aruak  origin). 

motacu.  Meaning  not  specified,  but  the  word  is  undoubtedly  of 
Indian  origin. 

sututo,  a  worm  similar  to  the  lira  of  the  Brazilians. 

sapacala,  a  certain  kind  of  fish  (?) 

suche,  another  kind  of  fish 
From  Carib-Aruik: 

canoa,6  "boat" 

maiz,  or  mahiz,  "corn" 

1  Brinton,  in  his  "Studies  in  South  American  Languages,"  pp.  59-67,  confounds 
the  Jebero-Xevero  with  the  Jfbaro-Xivaro  (Siwora)  language.  The  materials 
published  by  the  American  scholar  in  the  "Proceedings  of  the  American  Philo- 
sophical Society,"  vol.  XXX,  Philadelphia,  1892,  are  extracts  from  the  anonymous 
manuscripts,  Cod.  Add.  25,323  and  23,324,  in  the  British  Museum.  The  Mss. 
bear  neither  the  name  of  the  author  nor  the  date.  But  judging  from  the  hand- 
writing, which  is  very  familiar  to  South  American  scholars,  those  tracts  were 
composed  and  written  towards  the  end  of  the  seventeenth  century  by  the  famous  • 
Austrian  Jesuit,  Father  Samuel  Fritz.  The  copies  of  the  "Vocabulary"  and  of  the 
"Grammar"  of  the  Jebero  language  made  by  me  in  1912  are  now  in  the  Biblioteca 
Nacional  at  Rio  de  Janeiro  and  in  the  Library  of  Congress. 

a  Copies  made  in  1912  by  me  are  to  be  found  at  the  Museu  Goeldi,  Para,  and  in 
the  Library  of  Congress. 

3  Lenz,  op.  cit.,  parte  II,  p.  809,  says:  "It  is  not  known  whether  the  word  is  of 
Mapuche  (Araucano)  origin  or  not." 

4  Cholos  is  a  disdainful  nickname  applied  by  the  "Chilenos"  to  all  "Peruanos," 
indiscriminately. 

6  Wiener's  assertion  as  to  the  Latin  origin  of  canoa  is  contradicted  by  all  earlier 
Spanish  chroniclers.  For  instance,  Father  Bernabd  Cobo  in  his  "Historia  del 
Nuevo  Mundo"  says  explicitly  that  the  word  was  first  learned  by  the  discoverers  in 
the  West  Indies. 


xxxviii SCHULLER 

caiman,  "alligator" 

tabaco,  originally  the  name  of  an  instrument1  made  of  small  hollow 

wooden  tubes  shaped  like  the  letter  "  Y,"  the  two  points  of  which 

are  inserted  in  the  nose  of  the  smoker,  the  other  end  held 

in  the  smoke  of  burning  cohiba  (the  real  name  of  the  plant), 

and  the  fumes  inhaled, 
yuca  (Manihot  utilissima  or  Jatropha  manihot)  is  the  Carib-Arudk 

word  for  the  unpoisoned  mandioca,  the  so-called  "mandioca 

mansa." 
papaya  (Carica  papaya),  a  Carib-Aruak  term,  according  to  Ber- 

nabe  Cobo.2 

perico-ligero,  a  little  parrot 
From  Tupi-Guarani: 

capiguara  (Hydrochoerus),  in  East  Peru  termed  ronsoco. 

mani  (Arachis  hypogaea);  though  this  word  may  belong  rather  to 

the  Carib-Aruak  terminology. 
From  Nahuatl: 

camote;  a  kind  of  potato  cultivated  in  the  temperate  zones 

of  Peru. 
chocolate8 

As  to  the  word  cuaba  "canoe,"  it  is  difficult  to  assert  to 
which  of  those  languages  it  does  belong,  for  it  occurs,  signifying 
"canoe",  in  Tacana,  Cavinena  and  in  Araona  alike. 

Quirica,  "paper,"  "book,"  "letter,"  quiri-(cai),  "to  write" 
and  querecha,  "money,"  may  also  be  of  Quechua  origin. 

NOTES  ON  PHONETICS 

The  French  traveler  Weddel  makes  the  following  remarks 
on  the  sound  of  the  letters: 

u  as  hi  French  ou 
ii  as  in  French  u 
n  as  in  "montagwe" 
j  as  in  German  eh 
h  very  aspirated 

1  Gonzalo  Fernandez  de  Oviedo  y  Vald6z  in  1526.     See  also  his  "Historia 
General  y  Natural  de  las  Indias,"  4  vols.  Madrid,  1851-1854. 

*  Op.  cit.,  t.  II,  pp.  13-15. 

*  See  Lenz,  op.  cit.,  parte  I. 


INTRODUCTION 


According  to  the  American  explorer  Heath,  the  letters  ch, 
ph,  and  z  are  to  be  pronounced  as  the  corresponding  ones  in 
French. 

The  Spanish  missionary  Cardus,  however,  asserts  that  the 
letter  z  represents  the  sound  of  the  Italian  zz,  as  e.g.  in  the 
word  "mezzo."  The  same  author  says  that  in  Moseteno  there 
exists  also  an  i  which  is  to  be  pronounced  as  the  French  u. 
That  i  is  identical  with  Weddel's  u.  The  g  sounds  like  the 
French  g  as  in  "giblet."  The  latter  sound  seems  to  be  repre- 
sented by  sch  in  Armentia's  vocabulary,  "in  order,"  he  says, 
"to  distinguish  it  from  the  common  ch."1  Yet  Armentia,  as 
will  be  pointed  out  hereafter,  very  frequently  confounds  sch 
with  the  Italian  c  used  by  Bibolotti.  Therefore  Armentia's 
vocabulary  is  to  a  certain  extent  based  on  an  Italian  manuscript. 

Owing  to  the  more  or  less  contradictory  statements  of  our 
authorities  it  is  impossible  at  present  to  give  a  rigidly  scientific 
classification  of  Moseteno  consonants.  However,  the  following 
notes  may  be  useful : 

b,  v,  w  and  u  interchange;    hence  a  bilabial  sonant  spirant  is 

probably  the  actual  sound  pronounced; 
the  interchange  of  h,  j,  i  indicates  that  the  true  sound  is  a  surd 

velar  or  mid-palatal  spirant; 
g  -  y  represent  the  Italian  g  as  e.  g.  in  "adige"; 
c  represents  the  Spanish  ch  in  Armentia,  and  the  Italian  c  in 

Bibolotti.     It  represents  the  Spanish  tch  likewise  often  used 

by  the  former. 

z  represents  tz  and  ts,  also  used  by  both  authors; 
s  represents  sch  in  Armentia,  and  it  corresponds  to  the  g  of  Cardus, 

and  to  the  ch  used  by  Heath. 

The  following  consonants  occur  initially: 

b,  c,  d,  f  (ph),  g,  g,  h  (i-j),  m,  n,  n,  p,  q  (k),  r,  s,  s,  t,  v  (u-w),  y,  z,  c. 
The  following  consonants  occur  terminally: 

c,  j,  m,  n,  n,  r,  s,  s,  t,  v,  z,  c. 

1  See  "Anales,"  tomo  LIV,  pp.  55-56.     He  evidently  refers  to  the  Spanish  ch, 
which  I  shall  transcribe  by  £. 


xl SCHULLER 

Frequent  clusters  of  consonants: 

mb,  mp,  md-mt,  mg,  mg-my,  mh-mj,  mn,  inn,  ms,  ms,  me", 

nc,  nd-nt,  ng,  ng-ny,  nq-nk,  ns,  nv,  ns,  n£, 

cb,  en,  cr,  cs,  ct,  cz,  cg-cy,  c§,  c£ ,  esc,  £b, 

jb,  jc,  jm,  jn,  jp,  jq-jk,  jr,  jt,  jz,  jg-jy,  js,  jc, 

rb-rp,  re,  rt,  rg-ry,  tn,  tr,  ts,  tc,  gr-yr,  sc,  st,  pt, 

pq-pk,  pg-py  (by),  dg-dy,  fq-fk,  fr  (?),  zj,  zb,  vs. 

The  double  consonants  occur:  bb,  cc,  dd,  tt.1 
Vowelic  and  diphthongal  clusters  likewise  occur,  thus: 

aa,  ee,  ii,  oo,  aai,  ae,  ea,  ia-ya,  iai,  -yai-yay,  ie-ye,  iea-yea,  iei, 
iu-yu-ju,  oa-ua,  oai,  ioai-yoai,  oe,  oi-ui,  ua-va,  ue-vue-wue-we, 
noi,  uoi-voi. 

None  of  the  authors  make  any  reference  whatsoever  to 
accentuation  or  to  vowel-quantities.  The  rule  of  Spanish 
pronunciation  is  generally  adopted. 

The  vowels  are:  a,  e,  i,  o,  u  (ii,  6,  e). 

The  diphthongs  are:  ai(ay),  ei(ey),  eu,  oi  (oy).2 

VOCABULARIES 
THE  HUMAN  BODY 
Explanation:   W. :  Weddel,    H.:  Heath,     A.:  Armentia  1887. 

BIBOLOTTI  ARMENTIA,  1901-1902 

aha,  Chic";  cf.  uooko  (W.)         body 

"meat,"  "flesh"  and 

ciuc  (A.)  "belly" 
jucl,  ono  uci,  uuci,  ono  head 

hoono  (W.) 

hu-ci  (H.) 

uz(A.) 
afi  afi  forehead 

a-pi  (H.) 
fin  fin  (wool)  hair 

tim  (H.) 

1  gb  of  Armentia  corresponds  to  jb  of  Bibolotti. 
gr  of  Armentia  corresponds  to  jr  of  Bibolotti. 
jb  of  Armentia  corresponds  to  cb  of  Bibolotti. 

2  Heath,  however,  writes  yomoi  "  night." 


INTRODUCTION 


xli 


sasa 

sasa  (life,  soul) 

brains 

veya 

veya 

face 

ve-ya  (H.) 

ve 

ve 

eye 

ettua  (W.);  cf.  Tacana 

ettua  ve  (H.) 

afi 

afi 

eye-brow 

afi 

afi 

eye-lid 

guatis 

guatis 

tears 

hei 

hey 

nose 

hum  (W.) 

hey  (H.) 

s&oscio,  ciocio 

soso,  siosio,  socso 

mucus 

CO,  CU 

con 

ear 

con  (H.) 

an 

afi 

cheek 

cun 

coo 

mouth 

cun  (W.) 

co-o  (H.) 

nem 

num 

tongue 

nem  (H.) 

vava 

uaua 

palate 

moingin 

moinyin,  monyin  (?) 

teeth 

modgin  (W.) 

mon-yin  (H.) 

caco,  cacco 

caco 

molar  tooth 

moinginsi  ftuse, 

moinyinsi  ciuc 

gums 

beyd 

tuj   ' 

tuj,  tereret 

throat 

heci,  jecl 

jeci,  hoci  (?) 

breath 

cf.  "hoci,"  "hocei," 

to  breathe 

soiio 

soiio,  cep 

saliva 

yeti,  jeti 

yeti 

beard,  chin 

ye-ti  (H.) 

quizba 

quisbay 

wrinkle 

tez,  tej 

tej 

neck 

Cioci  (giochgi) 

tej  (H.) 

nucha 

efe 

efe 

chest 

e-fe  (H.) 

tascin 

tasim,  tacim 

female  breasts 

tacini  (H.)  (tasin  fimo 

"milk"  (W.) 

xlii 


SCHULLER 


bibi 

bibi 

shoulder 

se-un  "my  arm" 

arm 

se-un  (H.) 

un 

un 

hand 

Cirihiri  (W.) 

un(H.) 

un  (A.) 

zooci 

zooCi 

elbow 

cazegeyat 

cazeyeyat 

wrist 

popoC 

popoC 

Cirigri 

finger 

Cirijiri  (H.) 

thumb 

pa£i 

paCi1 

nail 

pad  (W.) 

coCi 

coci 

heart 

co-Ci  (H.) 

coci  (A.) 

zinCi 

zinci 

bile,  gall 

terebet 

terebet 

stomach 

nebe 

nebe,  fiacat 

liver 

cai 

caniye;  p.  53  canye  (?) 

kidney 

mani 

mara;  dene  "ribs"  (?) 

rib 

vojco 

voco 

intestines 

nec-Cit 

necit 

vein 

vocco,  vojco 

vogco,  vojco2 

belly 

jin 

jin,  cose 

bone 

yin(H.) 

Cose 

Cos 

blood 

coes  (W.) 

cose  (H.) 

&uc 

ciuc,  sius 

flesh 

V*        v      /   A       \ 

cmC  (A.) 

Coge 

Coye,  Coi 

fat 

oyo 

oyo 

navel 

merereve 

merere,  mirigri 

back 

merere 

mirigri 

spinal  column 

pizos;  cf.  "crumb" 

sasa;  cf.  "brains" 

bone-marrow 

give 

give,  jive 

podex 

kenne  (W.) 

leg 

yu(H.) 

(H.)  of  course  should  be  paci-in  "nails." 
1  Turubit  (W.)  evidently  means  stomach.     Ciuc'  (A.)  is  to  be  compared  with  the 
words  for  "body"  and  "flesh." 


INTRODUCTION 


xliii 


yu,  ju  yiij  (W.) 

yu  (H.) 

cazege;  cf.  "elbow"  cas,  caseye 
jin-yu-ves  jinyuves 

(bone-foot-for) 
cazage 
tec  neci 
inoi,  iiioge 
zin 

ves,  vees 
ciquige 
ififit 
morojoi  (?) 


capsaye,  cazaye 
tee!  neci 
inoye,  jinjoi 
zin 

uees,  uesiye 
£iqui,  ciquiyes 
ifific  (?),  ifit 
morojoi,  efit  (?) 


RELATIONSHIPS 

yen,  momo 

nono,  ze 

eye  (said  by  grandchildren,  Armentia) 

eye  (Bibolotti) 

viya,  vina  (A.) 

aua,  auamo,  auamu 

aua-ne  (A.) 

vojit,  oci 

vojis 

vojis-oci  (H.) 

vajis-oci  ?  (H.) 

vi 

vi 

fom1 

cune  (said  by  father-in-law) 

ey  (said  by  mother-in-law) 

isc 

ey  (said  by  mother-in-law) 

cucu  (said  by  son-in-law) 

yaya  (said  by  daughter-in-law)2 

quis  (said  by  son-in-law) 

ata  (said  by  nephew) 

mimi  (said  by  niece) 

ep  (said  by  uncle) 


foot 

knee 
shin-bone 

sole 

cramp 

transpiration 

skin 

excrementa 

urine 

flatus 

menstrua 


father 

mother 

grandfather 

grandmother 

grandfather 

son 

daughter 

brother 

sister 

elder  sister 

younger  sister 

cousins 

brother-in-law 

sister-in-law 

son-in-law 

daughter-in-law 

father-in-law 
mother-in-law 

uncle 
nephew 


1  Tom  in  Armentia  is  an  error. 

2  Suegra-yaga,  "del  yerno,"  in  Armentia  "Anales,"  t.  LII,  p.  296,  is  evidently 


xliv 


SCHULLER 


euye 

zeye 

auatyue,  bec"ucye 

guaj-vi 

ceti-ye 


moinci 

ere-ci  moincin 

moinci 

moinc"  (i),  sofii 

phen 

phenyat 

uencias 

vemige,  uemiye,  veumiye 

vuemicln 

uenci 

tifatiye,  tifatige 

nucsi  (nucl)  moinci 

£eyat 

^eyas 

piret 

pires 

piri-ye,  piri-^e 

equit 

equis 

muyat 

muyas 

munet 

munes 

panet 

panes 

mestiget,  mestiyet 

mestiges,  mestiyes 

munet 

munes 

piret  anic 

pires  anic 

izanquit 

izanquis 

auamu 

aua 


SOCIETY 


stepfather 

stepmother 

ward 

concunado 

consanguineous 


people 

public 

person 

man 

woman 

married  man 

married  woman 

marriage 

consorts 

husband 

patron 

fellow-creature 

neighbor  (man) 

neighbor  (woman) 

old  man 

old  woman 

old  age 

minor  (boy) 

minor  (girl) 

mature  (boy) 

mature  (girl) 

single  man 

single  woman 

adult  (man) 

adult  (woman) 

male  servant 

female  servant 

widower 

widow 

very  old  man 

very  old  woman 

baby  (boy) 

baby  (girl) 

baby 

child 


INTRODUCTION 


xlv 


napu 

friend 

penye,  penge 

companion 

covaquit 

enemy 

uenenet 

hypocrite 

nimbet 

beggar 

nimbes 

beggar  (woman) 

dere-can-ci 

savage  man 

nonno 

namesake 

miicl 

passenger,  traveler 

cucucsi  (genitive  case) 

medicine-man 

aci  moincin,  soyoft  moinci 

impostors 

cioscioci,  ciocio  anci  (A.) 

thief 

apacoicin 

sick  people 

imaquicin 

singers 

royaquit 

dancer 

sequinaquici 

violin  player 

beyenge,  beyege 

village 

mami 

street,  road,  way 

peve,  rojya 

square 

coce,  cocge 

lodging 

RELIGION,  ETC. 
dogit,  dojit 
soyo 

itayu,  uayu,  guayu 
zasi,  cuci 
zasi,  cucsi 
mayege 
atseni 
cafon 
dojit-si  mic  (God-of-word) 


DISEASES,  ETC. 


apacoye,  dam  apacoi 

yetis 

ayge,  aiye 

kuetinge,  quetmye 
maraye,  marage 
queti 
faminege 
faquiye,  facquige 


God 

evil  spirit,  devil 

idol 

spirit 

live,  soul 

heavens,  paradise 

dead  man 

caos 

gospel 


fever 

shivering  (fever) 

cancer,  gangrene, 

wound 
epidemic 
consumption 
pain 

delirium  (sleeping) 
delirium  (dying) 


xlvi 


SCHULLER 


£iapuiye,  sciapuige 

loss  of  mind  (dementia) 

ezezei 

itching 

parara 

scabies 

£iupqui 

eruption 

puforoge 

erysipelas 

ayege 

ulcer 

ftobege 

tumor 

morojoi 

haemorrhage 

apacoi 

terciana  (fever) 

apacoge 

disease  (morbo) 

cusciscege 

drowsiness  (disease) 

tarege 

melancholy 

izaza 

herpes 

nosnoi,  zinci-tum 

jaundice 

caman  caman  huci 

dizziness,  swimming  in 

the  head 

ajai 

cold,  whooping-cough 

senye,  senge 

death 

pine^e,  pineye 

medicine 

senet  (means  "dead") 

corpse 

vima^e 

echo 

ininige 

to  become  squeamish 

pazacge 

plaster 

pazaye 

pus 

ETHNOGRAPHY 

coinye,  coinge 

bow 

ijme,  igme,  yisme 

arrow 

ton 

spear 

ijme 

dart 

comora 

arrow,  ball 

ebba 

club 

son,  sibacge 

cudgel,  whip 

ibei 

trap 

aca,  acca 

house,  tend 

taraci,  sciamis,  ciamis 

roof 

nari 

wall 

tec 

beam 

itama 

board 

sope 

bar 

vecsis 

hook 

tin^e,  tinye 

cord,  rope 

INTRODUCTION 


xlvii 


querta-quiye 

door 

patacye 

nail 

cium,  cum 

bed 

coci-ges  (sleep-for) 

field-bed 

uina,  ibina 

hammock 

beaquiye 

chair 

ebbe 

basket 

panage,  panacye 

frame 

coci 

cage 

cocaquis 

mortar 

cijiriri-yes  (finger-for) 

finger-ring 

con-ves  (ear-for) 

ear-ring 

joque 

needle 

tupuye,  tupuge 

pair  of  scales 

fequeraquiye 

hand-saw 

mizaquiye 

borer 

pacaquiye 

hammer 

mocoge 

stick 

rica-rica 

drum 

cipna,  sepina  (A.) 

mat 

sinaquit 

broom 

coraquiye 

wooden  shovel 

coinge,  conye 

wheel 

bovaquiye 

ladder,  scale 

cicges 

a  kind  of  cask 

siriaua,  ciriagua,  paquiye 

axe,  hatchet 

perere 

gun 

boiiege 

flute 

oppo 

mask 

secves 

feather  crown 

pan 

feather 

phan 

wool 

buma 

thread 

oso,  ocio,  oscio 

shirt,  clothes 

ufi-ves 

sleeve 

iya 

garter  (?) 

nititaquis,  saptage 

girdle 

vecyet,  bovaquit 

belt  for  climbing 

pezi 

comb 

das,  dac,  dasc 

horn 

zaza 

shell 

bajna 

cotton 

musumu,  purcit 

blanket 

xlviii 


SCHULLER 


£upu 

naitaquiye 

mize 

£oj  yaquiye 

punu 

c"equiye,  icequige 

micta 

tanyet 

zuptage,  entaye,  entacge 

pasi,  scarac 

naitaquiye 

saji 

pene 

cuaba 

jataqui 

docaquis 

sequinaquiye 

cos 

pisnage 

imunacge,  imunaye 

varca,  ci£acge 

cordasci 

tanta 

hicco, ico 

ta,  taa 

scocge,  Cocye,  socge 

fii,  einginge 

fimo 

secsege 

pizos 

vite,  pac  (A.) 

ascia,  afia;  cf.  atsa  of  the  Pano  Indians 

azoca  (Spanish) 

coye;  manais;  daba-5i;  aaru-s*'; 

cocolate-5*  (all  genitives) 
tascin;  tasim  (A.)  tasin-fimo  (W.) 

(in  front  of  -  juice) 
tas£i  (lit.  :"in  front  of") 
qii,  kii 
fim 

isa;  cf.  "mist" 
zi,  zienes 
quere£a,  icenet 


bundle 

looking-glass 

wick 

funnel 

pitcher 

vase 

plate 

earthen  pot 

cap 

sieve 

glass 

net  for  fishing 

raft 

canoe 

prow 

oar 

violin 

tobacco 

cigarette 

effigy,  image,  portrait 

glass  beads 

mazamorra 

bread 

salt 

pepper 

chicha  of  corn 

sap,  juice 

moisture 

food 

crumb 

provisions 

flower  (mandioca-yuca) 

sugar 

oil 

milk 

breasts 

charcoal 

ashes 

smoke 

fire 

silver  (or  money?) 


INTRODUCTION 


xlix 


NATURE 

ac 

ere-ac  (all-earth) 

aci-ac  (bad-land) 

ac-oni-tum  (earth-water-with) 

pozo  (pazo  "ground,"  "soil,"  Amuesa) 

mij 

mij  derci  (stone  great) 

meque 

ayequice  meque;  c'ofic'e 

odoctit 

dondo 

poco,  cece 

nana 

zique 

inac,  hinac,  jinac 

soquitige 

oiii 

tascace,  cive 

fiopye 

vaiiii  oni 

pufei 

anei 

ane 

jetisge 

naige;  cf.  "glass,"  "looking-glass" 

opito 

onita,  onota 

iva,  ivua 

naitiye 

isare;  cf.  "smoke" 

perere;  cf.  "gun" 

pititi 

fer  pititi 

isine 

zi,  zienes 

izun 

son 

doc-co,  doj-co;  cf.  toj  Yaruro 

bine,  siyai 

daca,  dacan 

sciaii,  sian 


earth 

world 

swamp 

mud 

marl 

stone 

rock 

mountain 

ridge 

cave 

chalk,  stone 

isle 

gypsum 

lake,  lagoon 

river 

port 

water 

border  of  the  river 

ford 

whirlpool 

wave 

rain 

cloud 

hail,  snow 

air 

rainbow 

star 

moon 

light 

mist 

thunder 

wind 

violent  wind 

lightning 

fire 

sun 

tree 

trunk 

root 

shoot,  sprig 

leaf 


SCHULLER 


zin;  cf.  "skin" 

bark 

cipanye 

sprout 

ame 

flower 

sacacge 

fruit 

tani 

straw 

bejqui 

resin,  incense 

punipo 

wax 

batata,  bajtata;  cf.  a/a  "root"  Caribe 

fungus 

tapi,  yapi 

juncus 

tara 

corn 

vec",  uec",  ves 

ear  of  the  corn 

bajqui 

green  ear  hi  state  for 

eating 

yata;  cf.  a/a,  batata  of  the  Aruak 

herb 

jeti 

caltrops,  thistle 

isitai,  zita  (A.) 

salix 

itama,  conna 

cedar 

quetiye 

sown  ground 

mujie 

kernel 

vegemu,  ueyemu,  wegemu  (A.) 

seed 

£oreco 

bastard  cinnamon 

sii 

groats 

fiebyes 

mallows 

Ciocto,  siocto,  frami,  sami 

palma 

peere 

banana 

aciacia,  acaca 

lemon 

merique 

pineapple 

iziqui,  inziqui  (A.) 

tiger  (felis  concolor) 

fietata 

tiger  (felis  onza) 

uyufime,  unucine  (H.) 

oso 

hefesu,  oveveru 

wolf  (?) 

fie 

deer 

beque 

squirrel 

aco 

dog 

equet  sofii 

hog 

eques  phen 

sow 

mumuni 

wild  boar 

otto 

capiguara  (hydroche- 

rus) 

£  upane,  jenceCe 

hare 

moyoco  (Aymara?) 

rabbit 

mefe 

rat 

boni  derfi  (eagle-great) 

royal  eagle 

INTRODUCTION 


cion 

owl 

oj-jo  (?) 

sparrow-hawk 

ipare 

ostrich 

oci 

parrot 

oserube  (A.),  ocurbe  (B.) 

perico  ligero  (parrot) 

tovi 

penelope 

erne 

pava  roncadora  (pen- 

elope) 

otto  (?) 

dove 

cico 

tordo  (turdus) 

vapio,  aba,  piyuyu,  ,jori£  i 

heron 

fofor 

partridge 

uzu 

duck 

otere 

cock 

cocsi,  ataua 

hen 

cocco,  iciosci 

chicken 

aijci,  aigci  (A.) 

bird 

tii 

nest 

pan 

feather 

pava 

wing 

condi 

tail 

fen 

egg 

buic 

yelk 

bijca,  queza 

caiman 

quijbo 

turtle 

oco-oco 

toad 

yere 

frog 

hizo 

eel 

naz 

snake 

nabat 

viper 

ocici,  ogcici  (A.) 

worm 

tambenge 

fish 

musumu 

shad 

coroma  ze  (honey-mother1) 

bee 

coroma;  coromas  fino  (!)  Armentia 

honey 

mezejen,  enojno 

fly 

me 

horse-fly 

cojco,  mancici 

tick 

zio 

louse 

mil 

flea 

zizitui,  zizitin  (A.) 

moth 

1  Armentia,  "Anales,"  t.  LII,  p.  300  gives  quenefimo  (mother  juice) ;  cf.  Aruac. 


lii 


SCHULLER 


V1OCOCO 

querezeze 
tic-clc 
batata  (?) 


COLORS 


abai 

defies 

ftrnac 

mezes 

za;  cf.  za-icin  "those  alive,"  "the 

living  men";  cf.  zasi  "the  soul," 

sasi  "brains" 


spider 

cicada,  diurnal 
cicada,  nocturn 
butterfly 


white 

red 

black 

blue 

green 


GRAMMATICAL  PROCESSES 

NOUNS 

Number 

The  plural  of  any  noun  is  formed  by  adding  the  suffix  in. 


mumu 

father 

mumu-in 

fathers 

hen 

father 

heft-in 

fathers 

nono 

mother 

nono-in 

mothers 

ze 

mother 

ze-in 

mothers 

aua 

child 

aua-in 

children 

nanat 
nanas 
vojit 

boy 
girl 
brother 

nanat-in 
nanas-in 
vojit-in 

boys 
girls 
brothers 

vojis 
phen 

sister 
woman 

vojis-in 
phen-in 

sisters 
women 

soni 

man 

soni-in 

men 

moinc 
mestiyet 
royaquit 
imaqui£ 

man 
male  servant 
dancer 
singer 

moinc-in 
mestiyet-in 
royaquit-in 
imaquic-in 

people 
male  servants 
dancers 
singers 

ve 

vein 

ve-in 

veins 

soyo 
cristiano 

evil  spirit 
convert 

soyo-in 
cristiano-tn. 

devils 
converts 

sacerdote 
juca 

priest 
sin 

sacerdote-in 
juca-in 

priests 
sins 

INTRODUCTION 


liii 


Gender 

The  designation  of  the  feminine  gender,  in  nouns  as  well  as 
in  adjectives,  is  expressed  by  changing  final  t  to  s.1 


nana-t 

boy 

nana-s 

girl 

pire-t 

old  man 

pire-s 

old  woman 

rite-t 

old  man 

rite-s 

old  woman 

pane-t 

adult  man 

pafte-s 

adult  woman 

phenia-t 

married  man 

uencia-s 

married  woman 

vogi-t 

brother 

vogi-s 

sister 

mestiye-t 

male  servant 

mestiye-s 

female  servant 

izanqui-t 

baby  (boy) 

izanqui-s 

baby  (girl) 

muya-t 

first 

muya-s 

first 

coifo-t 

nice 

coifo-s 

nice 

coibo-t 

nice 

coibo-s 

pretty 

uenene-t 

hypocrite 

uenene-s 

hypocrite 

moci-t 

new 

moci-s 

new 

mabe-t 

fat 

mabe-s 

fat 

equi-t 

minor  of  age 

equi-s 

minor 

eque-t  soni 

young  boar 

eque-s  phen 

young  sow2 

tasce-t 

primogenitive 

tasce-s 

primogenitive 

iri-t 

one  (man) 

iri-s 

one  (woman) 

Formation  of  Nouns 

Nouns  may  be  formed  from  verbs  by  suffixing  ge.    This 
suffix  seems  to  be  related  to  ege  or  eve,  "thing." 

majo 

hemtuc 

secse 

bei 

sibac 

tupu 

vemi 

pactac 

uefiei 

£iapui 

cienac 

1  A.  similar  proceeding   occurs  in  Aruak.    For  instance,   basabanti   "boy," 
basabantu  "  girl." 

aQuibur  in  Atacameno  denotes  the  feminine:  kuhri  quibur  "tigress." 


to  love 

majo-ge  (ye) 

joy 

to  adorn 

hemtuc-ge 

ornament 

to  eat 

secse-ge 

food 

to  be 

bei-ge 

residence 

to  whip 

sibac-ge 

whip 

to  mark 

tupu-ge 

scale 

to  marry 

vemi-ge 

marriage 

to  nail 

pactac-ge 

nail 

to  he 

uefie(i)-ge 

He,  gossip 

to  enrage 

ciapui-gge 

madness 

to  sink  down 

cienac-ge 

landslide 

liv 


SCHULLER 


faqui 

to  delirate 

faqui-ge 

delirium 

famini 

to  delirate 

famifii-ge 

delirium 

metaqui 

to  make 

metaqui-ge 

custom 

nobi 

to  tire 

nobe-ge 

fatigue 

clcacsi 

to  believe 

cicacse-ge 

faith 

guati 

to  lament 

guate-ge 

tear 

(uatege) 

caritac 

to  work 

caritac-ge 

labor,  task 

fer 

to  run 

fer-ge 

force 

vori 

to  cry 

vore-ge 

cry 

coc",  cose,  cos 

to  sleep 

coc-ge 

dwelling 

daqui 

to  suffer  from 

daqui-ge 

hunger 

hunger 

tomi 

to  shipwreck 

tomi-ge 

shipwreck 

inini 

to  cause  nausea 

inini-ge 

nauseousness 

Cicacsi 

to  obey 

cicacse-ge 

obedience 

iCeiti 

to  pray 

iceiti-ge 

prayer 

cipan 

to  sprout 

cipan-ge 

sprout 

gisi 

to  laugh 

gisi-ge 

laughter 

efati 

to  irritate 

efati-^e 

anger,  fury 

saqui 

to  depart 

saqui-ge 

departure 

pisnac 

to  smoke 

pisnac-ge 

cigarette 

nimbeisi 

to  absolve 

nimbeisi-^e 

absolution 

tifati 

to  protect 

tifati-ge 

patron 

eyaqui 

to  yawn 

eyaqui-ge 

yawning 

fandac 

to  dig 

fandac-ge 

ditch 

peivacacsi 

to  jest  badly 

peivacacsi-^e 

bad  jest 

raise 

to  wish 

raisa-ge 

wish 

izi  raisage 

disaffection 

The  following  are  likewise  derived  from  verbal  forms: 
pazac-ge  rubbish 


moco-ge 

gini-ge 

beaqui-ge 

mizaqui-ge 

panc-ge 

yupu-ge 

c"octi-ge 

diri-ge 

dere-ge 

maye-|e 


stick;  cf.  cocc"oc  "to  split  wood" 

bath 

chair 

blast-hole 

sieve 

shape,  form 

baptism;  cf.  £ojtac  "to  christen" 

bulk 

forest;  cf.  derei  "to  hunt" 

day,  heavens 


INTRODUCTION ly 

beye-ge  village 

ono-ge  pus 

bone-ge  flute 

quinaqui-ge  fright,  fear 

sequinaqui-ge  violinist 

coraqui-ge  shovel 

ciqui-ge  urine 

seii-ge  death 

The  final  vowel  of  the  infinitive  is  often  dropped,  probably 
because  of  the  following  -g  -y,  as  in 


facoi 

to  feel  angry 

faco-ge 

anger 

majoi 

to  enjoy 

majo-ge 

joy 

ritai 

to  kick 

rita-ge 

kick 

zincai 

to  feel  ashamed 

zinca-ge 

shame 

mamai 

to  play 

mama-ge 

diversion 

cocoi 

to  embrace 

£oco-ge 

the  movement  of  lift- 

ing up  the  arms 

esii 

to  light 

esi-ge 

fire 

apacoi 

to  heat 

apaco-ge 

fever,  heat 

imaqui 

to  sing 

imac-ge 

song 

peyaqui 

to  speak 

peyac-ge 

talk 

Doze-ge  "pinching,"  however,  is  formed  from  dozeac  "to 
pinch."  This  is  surely  a  compound  verb,  and  may  express 
literally  "to  do  pinching." 

Bibolotti  gives  pami-ge  and  pamin-ge  "dawn,"  indiscrim- 
inately. 

From  stioai  "to  rob"  is  derived  scioange  "robbery." 

Nouns  are  formed  from  adjectives  in  the  same  manner. 

ipenti  audacious  ipenti-ge  boldness 

yetis  cold  jeti-ge  snow,  hail 

nimbe  poor  nimbe-ge  poverty 

mara  weak  mara-ge  fever,  consumption 

tari  sad  tari-ge  sorrow 

tomai  dark  tomaj-ge  darkness 

It  seems  that  any  noun  can  be  transformed  into  a  verb  by 
adding  the  verbal  suffix,  as  for  example  rai. 

The  expression  nono-rai,  "to-morrow"  also  is  surely  a  verbal 
form. 


Ivi 


SCHULLER 


Grammatical  Cases 
In  Moseteno  the  genitive  is  indicated  by  adding  -s  or  -si. 


dojit-si  veya 

God-of  face 
dojit-si  nimbeisige1 

God-of  clemency 
hem-si  peyacge 

good-of  speech 
nono-si 
Erode-si 

Espiritu  Santo-si 
Jesuscristo-si 
moingin-si  ciuc 

teeth  of  flesh 
Iglesia-can-si 

church  in  of 
cui-si  juca 

his  himself  of  sin 
(chi)  moincin-si 

men  of 
juca-in-si 

sins  of 
mi-in-si  mic 

your  of  idiom 
nucsi-s  phen 

other-of  wife 
aha-si 

body-of 
cui-si  coci 

his  himself  of  heart 
mi-si  Santa  Iglesia 

Thine  of  Holy  Church 
misi-  benedicion 

Thine-of  Benediction 


God's  face 
Providence 

praise,  or  speaking  in  high  terms 

of  a  person,  or  of  a  matter 
of  the  mother 
of  Herod 

of  the  Holy  Spirit 
of  Jesus  Christ 
gum  of  the  mouth 

of  the  church 

his  own  sin 

of  the  men 

of  the  sins 

your  idiom 

the  wife  of  the  other 

of  the  body 

his  own  heart 

Thy  Holy  Church 

Thy  benediction 


Thus,  the  modifying  element  generally  precedes  the  govern- 
ing word. 

Nominative  and  accusative  are  easily  to  be  recognized  by 

1  Nimbei-si-g6  contains  evidently  another  genitive,  namely,  nimbei-si,  which  is 
a  noun  derived  from  the  adjective  nim-be  "poor."  The  latter  seems  to  be  formed 
from  n-im  and  bei  "to  be." 


INTRODUCTION Ivii 

their  respective  position  in  the  sentence.   The  latter  seems  often 
to  precede  the  verb,  as  in: 

tara  quetirai  ye  I  am  going  to  sow  corn 

enyera  mi  arroz  queti?  When  shallst  thou  sow  corn? 

cafe  tuirai  mi  Thou  shallst  bring  coffee 

All  other  case-relations  are  expressed  by  means  of  suffixes. 
These  are,  as  in  most  American  Indian  languages,  also  super- 
abundant in  Moseteno. 

The  suffix  -£e  contains  the  idea  of  "on"  or  "above." 

meyege-£e  in  heaven 

meque-ce  on  the  top  of  the  hill 

bebe-ce  in  the  chapapa 

pene-ce  on  the  raft 

ac-ce  on  earth 

The  suffix  -ve  means  "towards,"  "in  the  direction  of," 
"against,"  as  well  as  "separation,"  "coming  from  a  certain 
place,"  and  so  forth.  Examples  are: 

engera  coijonye-ve  mii  zun?  when  shall  we  walk  about  the 

plantations? 

Guaci-ve  to  Guaci 

dere-ve  to  the  mountain 

ce-ve  towards  above 

mo-ve  there  (that-towards) 

Beni-ve  towards  the  Beni  river 

sine-ve  towards  the  bank,  or  edge 

o-ve  towards  one  side 

nope-ve  on  the  edge 

me-ve  for  that 

Adam-ve  of,  from  Adam 

Egipto-ve  from  Egypt 

ege-ve  because  (thing-to) 

juca-ve  from  the  sins 

tifatige-ve  from  the  patron 

aca-ve  azi  ye  I  come  from  home 
home  from  come  I 

The  suffix  -can  means  "the  place  where,"  "time  when;"  thus: 
dere-can  in  the  forest         cod-can  in  the  heart 

oiii-can  in  the  water         Iglesia-can         in  the  church 


Iviii 

SCHULLER 

infierno-can 
mo-can 

in  the  hell 
within 

Irupana-can 

in  Irupana 

that-in 

dere-can-cl,  literally  "in  the  forest  living,"  the  savage,  the  Indian 
oni-can-£i,  literally  "in  water  living,"  aquatic 
Irupana-can  bei  he  is  in  Irupana    vojco-can  in  the  belly 

cofi-can  anic       from  all  my          uci-can  in  the  head 

heart 
ere-can  mageye  every  day 

all-in-day 


Associative  and  instrumental 
suffixes  -turn  and  -ya  respectively 
nouns  and  adjectives  in  English 
amples  are: 

zun-£i  ayo  Jesucristo-tum 

our  Lord  Jesus  Christ  with 
auain-tum 
moin£in-tum 
zim-tum  ciuc'-can 

poison-with-flesh-in 
juca-tum 
at  ame-tum 
oiii-ac-tum 

water-earth-with 
ambi  sasi-tum 
mij-tum 

stone-with 
giege-tum 
dac-tum-di 
mani-tum 
zincl-turn 
yin-tum-ci 
juca-tum-cl 
&nge-tum-c'i 
fetige-tum-juca 
nucsi-tum  phen  bei 
juca-tum-£i  moincin 

men  with  sins 
un-ya 
moni-ya 

fear  with 


relations  are  expressed  by  the 

Even  those  words  classed  as 

are  formed  in  this  way.     Ex- 

with  our  Lord  Jesus  Christ 

with  the  babies 
with  the  neighbors 
poisoned 

with  sins 

being  with  flowers 

mud,  clay 

inanimate 
stony 

talented 

horned 

smelling 

bilious 

bony  (yin  =  bone) 

sinner 

capability 

adultery 

living  in  concubinage 

sinners 

with  the  hand 
midnight 


INTRODUCTION lix 

yu-ya  with  the  foot 

yeci  juca-ya  with  my  sin 

seni-ya  zun  with  our  death  (after  our  death) 


ADJECTIVES 

The  attributive  adjective  precedes  the  substantive,  while  it 
follows  when  used  as  predicate: 

anic  hemci  veya    very  nice  face     aci  veya  sick  face 


der  juci 

great  heat 

pei  ofii 

muddy  water 

hem  mayege 

fine  day 

yagu  oni 

clear  water 

oiii  anic  yetis 

the  water  is 

oni  zivnaquis 

the  water  is 

very  cold 

fresh         ,  : 

boni  derci 

the  eagle  is 

mij  derci 

the  stone,  rock 

great 

is  great 

Gender  is  indicated  by  changing  the  initial  of  the  suffix; 
compare  a  similar  change  in  nouns: 

der-Ci  great,  masc.       der-si  great,  femin. 

nuc-ci  other      "          nuc-si  other       " 

cinca  at  seni  der-si-tum  juca  he  who  died  great  with  sin 

The  relation  of  the  case  is  here  indicated  by  adding  the 
suffix  -turn  to  the  adjective.  Yet  the  instrumental-suffix  may  be 
added  to  the  noun,  thus: 

juca-tum  der-si  "with  great  sin,"  "with  mortal  sin." 

Adjectives  are  derived  from  verbs  by  affixing  -/,  -s1  to  the 
infinitive : 

fiobi        to  tire       nobe-t  tired,  masc.  fiobe-s  tired,  femin. 

mabe      to  fatten  mabe-t  fat          "  mabe-s  fat          " 

noyi        to  noyi-t  frightened  noyi-s  frightened 

frighten  masc.  femin. 

muya      to  have     muya-t  first      "  muya-s  first        " 

Muya-s  ves£  "the  first  fruit,"  "the  first  ripe  ear  of  the  corn," 
"primicias." 

1  Some  nouns  (vide  supra)  must  hence  be  adjectives  in  origin. 


SCHULLER 


PRONOUNS 
Personal  Pronouns 

ye  I 

mi  thou 

mo  he,  that,  she 

zun  we 

mi-in  you  . 

mo-in  they,  those 

Possessive  Pronouns 

The  possessive  pronouns  are  formed  by  suffixing  the  element 
-ft,  -si  to  the  personal  pronouns: 

FEMININE 

ye-si 

mi-si 

mo-si  her,  of  her 

zun-si 

mi-in-si 

mo-in-si 

Examples  of  possessive  pronouns  with  nouns  are: 

mi-si  Santa  Iglesia  Thy  Holy  Church 

thine-of  Holy  Church 

mi-si  benedicion  Thy  benediction 

thine-of  benediction 

ye-si  veya-ce  in  my  face 

mine-of  face-in 

ye-si  phen  my  wife  (said  by  the  man) 

mi-ci  uenci-ges1  as  thy  husband  (said  by  the 

thine-of  husband-for  priest  to  the  Indian  woman) 

Most  of  the  case-relations  are  expressed  by  elements  identical 
with  those  suffixed  to  the  nouns. 

1  The  designation  of  the  gender  in  the  possessive  pronouns  does  not  at  all 
indicate  "traces"  of  a  special  language  peculiar  to  the  Moseteno  women,  as  errone- 
ously supposed  by  Lafone  Quevedo,  "  Anales,"  LII,  p.  298.  Such,  however,  is  the 
case,  e.  g.  in  Tupi-guaranf,  as  ce  memby  "my  son"  (said  by  the  father)  and  le  ray 
"my  son"  (said  by  the  mother). 


MASCULINE 

ye-ci 

my,  of  mine 

mi-£i 

thy,  of  thine 

mo-ci 

his,  of  that  man 

zun-ci 

our,  of  ours 

mi-in-ci 

your,  of  yours 

mo-in-ci 

their,  of  theirs 

INTRODUCTION Ixi 

ye-ve          to  me,  towards  me  zun-ve  to  us,  towards  us 

mi-ve          to  thee,  towards  thee  miin-ve  to  you 

mo-ve         to  him,  towards  him1  moin-ve  to  them 

mi-ci  juca-ve  from  thy  sin 

thine-of  sin-from 

ye-ges         for  me  zun-ges  for  us 

mi-ges        for  thee  miin-ges  for  you 

mo-ges       for  him,  for  that  moin-ges  for  those 

zun-ges  Dojit  congeeme  Pray  to  God  for  us 

we-for  God  pray 

ye-tum       with  me  zun-tum  with  us 

mi-tum      with  thee  miin-tum  with  you 

mo-tum      with  him,  with  that  moin-tum  with  them,  those 

Relative  and  Demonstrative  Pronouns 

Bibolotti  asserts  that  "el  que,"  "he  who"  is  not  translated 
in  Moseteno.  Nevertheless,  cinca  seems  to  exercise  the  function 
of  the  demonstrative  as  well  as  that  of  the  relative  pronoun. 

cinca  at  ninete  whom  he  depreciated 

cinca  maje  who  wishes 

cinca  peyaqui  acis  peacge,  he  who  speaks  bad  words,  calls 

vori  soyo  the  devil 

Other  demonstratives  are: 

masculine:   uz  this  feminine:   oi  this 

uz-i  of  this  oi-si  of  this 

(ci-uz  "near")  (ci-oi  "near") 

maje  mi  uz  zofii  lovest  thou  this  man? 

ye-si      phen  uz    sortija  quereca  somei  efie  tupuge  vuemi       ye-si 
mine-of  wife   this  ring     silver      I  give  as    sign      marriage  thine-of 

Coi  "that,"  seems  to  signify  also  "himself."  The  determi- 
native pronouns  are  formed  from  coi  by  adding  the  suffix  of  the 
possessive  pronouns: 

coi-ci    I    ,,.       1r  coi-si  1    ,,        ., 

cui-ci    )ofhimself  cui-si}°fherself 

cui-ci  auamu  the  son  of  that  man  (himself) 

cui-si  auamu  the  son  of  that  woman  (herself) 

cui-si  jucave  from  thy  own  sin 

1  Mo-ve  "towards  that  thing"  is  of  course  identical  with  the  adverb  move  "alii," 
"alia,"  "there,"  "in  that  place,"  "thither." 


Irii SCHULLER 

cui-si  coii  thy  very  heart 

cui  bei  thy  very  life 

mo-cui  he  himself;  that  (himself) 

coi-mi  them  (thyself) 

cui-miin  yourself 

mi-cui  at  yii  thou  (thyself)  saidst 

coi-mi  caju&ti  thou  repentest  thyself  (reflexive) 

Indefinite  Pronouns 

The  indefinite  fiuc-ci  "the  other,"  nuc-si  "other"  (fern.)  is 
formed  from  nu,  or  fiuc  (fius),  and  the  suffix  of  the  possessive 
pronoun.  Herrero  gives  nu,  nus  "  I "  instead  of  ye.  The  former 
might  be  related  with  possessive  nu  of  the  Nu-Aruak,  which 
likely  occurs  in  the  Pano  languages  of  the  Ucayali,  and  in  Paca- 
guara  of  Bolivia. 

The  negative  indefinite  pronoun  is  izi  "nobody." 

Interrogative  Pronouns 
The  interrogative  pronouns  are: 

ege?  what? 
Cinca?      | 

els?          \  who? 
£is  dac?  J 

engenca?  what  thing  is  it? 

ege  maje  mi?  what  dost  thou  wish? 

ege  hemtaquirai?  what  shall  they  do? 

ege  irai  mi?  what  thou  are  doing? 

ege  cuk  mo?  what  is  called  that? 

ege  Cuk  miinsi  mic?  |  what  do  you  say  in  your 

ege  yi  miinsi  mic?     j  language? 

egenca  ti  mo  uz  juca  what  is  called  this  sin? 

ege  cik?  what  is  it? 

ege  hecetei  cristianoin?  what  do  receive  the  Christians? 

egerai1  hemtaqui  mi?  what  shalt  thou  do? 

£inca  mo?  who  is  it? 

eflzi?  how  many? 

eftzi  cik  mayege?  how  many  days? 

enzi  tupu  quin?  what  is  the  time? 

Ciste  Cik?  of  whom  is  it? 
1  Transformed  into  a  verb  by  adding  the  suffix  rai. 


INTRODUCTION 


Ixiii 


NUMERALS 

The  numerals  are  based  on  the  quinary  system.  All  numerals 
over  five  are  compound  nouns,  and  are  more  or  less  conventional. 
Thus  ebe-un  "six"  is  evidently  related  with  ««  "hand,"  and  may 
signify  "one  hand  and  one  finger."  For  quen-caii  "eight" 
compare  quencafi  "half;"  araj-tac  "nine"  means  "almost  ten." 

Two  ordinals  only  are  given  in  Bibolotti's  glossary: 

muya-t  the  first  (masc.) 

muya-s  the  first  (fern.) 

They  seem  to  be  derived  from  the  verb  muya  "to  have." 
Aye-quic"  "the  last"  signifies  also  "the  end." 

Some  miscellaneous  matters  may  be  properly  given  here : 

iri-t;  iri-s  (fern.)  single,  sole 

ere  all 

eguaj-ere  all  together 

pana-pana  both 

£et;  quincaii  half1 

mequi  so  many,  so  much 

mequias  a  little 

ADVERBS 

oya,  moge  here 

move,  moce;  cf.  ove  "to  one  side"  there 

oce,  moce,  ceve,  tacce  above 

peccaii  under 

ofiam  where 

cavin  fast 

mocan  below 

equive,  equi  behind 

moc  far 

qui£  direct 

quinves  left 

cl  uz,  £i  oi,  am  moc  (not  far)  near 

oi-cafi  herein 

tacange  always 

efiaca,  endac  sometimes 

!Cf.  &t-cet"  to  divide." 


Ixiv 


SCHULLER 


PREPOSITIONS 


yno,  jinoge 

abia 

can 

mocan  (very  far  In) 

ocan 

vaucafi 

guaj,  uaj 

hemya 

fau£e 

turn 

ges,  yes 

ce 

dene 


before 

after 

in 

within 

under 

between 

between 

before  (?) 

above,  on 

with 

for 

towards,  against 

without  (empty) 


CONJUNCTIONS 

e£eve  because 

cacai,  meinas,  dac",  nam,  nac  then 

pat,  cacai  that,  in  order  to 

paj-za-me  notwithstanding 

ambi  yet 

za,  ujama  but 

The  negative  is  expressed  by  am  "not."   This  may  be  com- 
bined with  other  elements.   We  find  thus : 

d-am  little,  moment 

d-am-ge  more;  cf.  damge  a£i  "worse" 

am  ege  nothing 

cume  am  neither,  not  either  (the  same  not) 

am  d-am  never 

am-bi  still 

am-hem  bad  (not  good) 

am-cari  easy  (not  difficult) 

amara  I  do  not  want 

at-nam  already  it  is 

VERBS 
Verbal  Stems 

The  following  are  some  simple  verbal  stems: 
poc  to  pinch 


foe 


to  break 


INTRODUCTION Ixv 

toe  to  fracture;  to  break 

top  to  burst 

fez  to  wear 

tez  to  cut 

puer  to  lock  up 

bus  to  cover 

yi,  gi  to  say 

zik  to  count 

sip  to  castigate 

sap  to  fasten 

cup  to  compress;  to  squeeze 

zup  to  cover 

tap  to  take 

caz  to  double 

daj  to  untie;  to  loose 

rap  to  join  (with  cement,  etc.) 

tec  to  stretch  out 

naz  to  stretch  out;  cf.  "snake" 

nee  to  recline 

cet  to  divide 

coj  to  empty 

quic  to  level 

quen  to  stir  the  fire  with  a  poker 

sac  to  stay 

puj  to  kiss 

ben  to  fill 

quiv  to  quench 

ep  (?)  to  capsize  the  raft 

za  to  watch 

We  find  other  elements  combined  with  these  stems.  The 
compounds  thus  formed  have  meanings  quite  different  from  the 
simple  stems.  Examples  are: 

ci-casci  to  believe,  to  understand  (with  gi,  yi  "to  say") 

i-ce-cacsi  to  teach,  to  edify              (    "         "        "     "    ) 

gl-ez  to  kneel  (for  praying)       (    "        "        "     "    ) 

i-zi-ti  to  meditate                      (    "        "        "     "    ) 

i-ce-iti  to  pray                              (    "         «        «     «    ) 

fe-i  to  elevate  (prayer)           (    "        "        "     *   ) 

i-ci-e  to  know                             (    "         "        "     "    ) 

he-ji  to  cry                                (««««) 

Coj-tac  to  christen                         (with  coj,  "to  empty") 


Ixvi 


SCHULLER 


sac-ti  to  depart,  to  leave 

sa-qui  to  get  up 

sac-£ i  to  depart 

Cu-befi  to  embrace;  cf.  "arm" 

mi-ben  to  lengthen 

sap-tac  to  knot 

quec"-tac  to  dovetail,  to  scarf 

que£-tac  to  add 

tez-aqui  to  hew 

fe-querac  to  saw 

foc-oi  to  become  putrid 

quen-efr  to  burn  in  hell 

quer-eft  to  crackle  hi  hell 

quev-eci  to  lead  out  of  the  way 

cub-ac  to  press 

za-i  to  live 


(with  sac,  "to  stay") 


( 


\ 


The  following  are  compound 

moc-tac  to  whet 

pu-tac  to  wash  cloth 

cu-tac  to  tinge 

au-tac  to  roast 

pac-tac  to  nail 

cari-tac  to  work 

hem-tuc  to  bring  in  order 

abai-tuc  to  whiten 

cuge-tuc  to  domesticate 

fibi-tui  to  make  gifts 

napu-tui  to  make  friendship 

tupu-tui  to  measure 

onam  i-tui  to  emanate 

aci-tui  to  dirty 

£u-pi  to  spit 

yisi  to  laugh 

ju-c'e  to  tread 

c"o-coi  to  embrace 


(with  ben,  "to  fill") 

/      u          u  u       u      \ 

(with  sap,  "to  fasten") 
(with  quic",  "to  level") 

(  <i  «  U  U  \ 

(with  tez,  "to  cut") 
(with  fez,  "to  wear") 
(with  foe,  "to  break") 
(with  quen,  "to  stir") 
(with  quer,  "to  lock  up") 
(with  quiv,  "to  quench") 
(with  cup,  "to  squeeze") 
(with  za,  "to  watch") 

verbs : 

(with  tac,  "to  push,  to  blow,"  etc.) 

(      u          «          «          u         a          a  "  ^ 

(      u          u          u         u         u          a  it  \ 

(      u          a          u         u         u          u  "  ") 

/««««««  «  "\ 

f      u          it          u         u         u          u  "  *) 

(with  the  stem  tuc) 

(    "      "       "      "  ) 
(<t      «       «      «  \ 

(with  the  stem  tui) 

(      u          a  a         a   \ 

f      u          u  u         u   \ 

(u          a  a          a    \ 

) 
(      a          u  a         u    \ 

(with  cun,  "mouth") 
(with  yi,  "to  speak") 
(with  yu,  "foot") 
(with  con,  "arm") 


Classification  of  Verbs 

Verbs  may  be  divided  into  the  following  classes,  according 
to  their  suffixes : 

ending  in  -ac:       apac  to  heat 

royac  to  dance 


INTRODUCTION 


Ixvii 


sibac 

to  whip 

vayac 

to  efface 

cocac 

to  slice 

giebac 

to  sew 

vanac 

to  open 

ending  in  -bi: 

ci-bi 

to  germinate 

no-bi 

to  tire 

scioj-bi 

to  swell  (ciuc-bi) 

bo-vi 

to  ascend,  to  mount 

ending  in  -iti: 

rib-iti 

to  overtake 

ricbiti  (A.) 

rijbiti  (B.) 

nuc-iti 

to  help 

noc-iti 

to  despise 

em-iti 

to  cook 

soqu-iti 

to  put  into  a  harbor 

can-iti 

to  return,  to  be  converted 

yacc-iti 

to  start,  to  begin 

ecc-ete 

to  receive 

tac-ette 

to  slay  one's  face 

ice-iti 

to  pray 

iz-iti 

to  meditate 

faqu-iti 

to  quarrel 

ezen-iti 

to  scratch 

pinet-ete 

to  cure 

niii-ete 

to  mock,  to  ridicule 

ii-ete 

to  put  in 

yucn-iti 

to  move,  to  waddle 

ecb-iti 

to  disembowel 

qu-eti 

to  feel  pain 

ending  in  -qui: 

cl-qui 

to  urinate 

pi-qui 

to  walk 

yi-qui 

to  acclimatize 

eu-qui 

to  eructate 

af-qui 

to  be  sorry  for 

ya-qui 

to  forget 

fa-qui 

to  rave  (when  dying) 

e-qui 

to  reap,  to  gather 

osa-qui 

to  leave 

eya-qui 

to  yawn,  to  gape 

uej-qui 

to  howl 

pana-qui 

to  spin 

peya-qui 

to  speak 

Ixviii 


SCHULLER 


bisa-qui 
seva-qui 
neya-qui 
quin-qui 
ima-qui 
naba-qui 
chacan-qui 
queba-qui 
sina-qui 
hem-ta-qui 
aci-ta-qui 

ending  in  -  (c)  oi,     f  oc-oi 
-oi:     fac-oi 
apac-oi 
acij-oi 
cond-oi 

pay-oi 
cav-oi 
moroj-oi 
coror-oi 

ending  in  -i:         fer-i 
dere-i 
vor-i 
vuem-i 
mon-i 
noy-i 
fen-i 
sen-i 
tom-i 
some-i 
uene-i 
ezeze-i 
tace-i 
i-co£e-i;  cf. 

"coci" 
ane-i 

ending  in  -ini:       scev-ini;cf. 
"ragged" 
fam-ini  (?) 
tam-ini 
va-ini;  cf. 
"whirlpool" 


to  wait  for,  to  expect 

to  listen 

to  thicken 

to  frighten 

to  sing 

to  brood 

to  fry 

to  search 

to  sweep 

to  make  (good-make) 

to  fornicate  (bad-make) 

to  become  putrid 

to  become  angry 

to  become  sick  with  fever 

to  become  bad  (rough) 

to  lay  down;  to  stretch  one's 

self  at  full  length 
to  jump 
to  escape 

flux  (to  evacuate-evacuation) 
to  outpour;  to  drip;  to  gush 
to  hurry,  to  run 
to  hunt 
to  cry,  to  call 
to  marry 

to  perish;  to  lose;  to  mistake 
to  be  astonished;  to  be  frightened 
to  lay  eggs 
to  die 

to  be  shipwrecked 
to  give 

to  lie;  to  cheat 
to  cause  a  sharp  pain 
to  push  somebody 
to  like;  to  try;  cf.  "heart" 

to  rain 

to  jest  with  luck 

to  rave  (when  sleeping) 
to  dream 
to  boil 


INTRODUCTION 


Ixix 


can-ini  (boil-  to  cause  sharp  itching 

ing  inside) 

con-ini  to  swallow;  to  devour 

ifi-ini  to  nauseate 

ending  in  -ce:1       fus-ce  (?)  to  touch  with  the  hand 

(continually) 

cus-ce  to  touch;  to  feel,  cf.  "hand" 

fas-ce  to  swallow  (remedy) 

yu-ce  to  tread;  cf.  "foot" 

me-ye  (ce?)  to  take  away 

que-ce  to  pursue 

ending  in  -si:        e-si  to  light 

yi-si  (gisi)  to  laugh 

ve-si  to  soil 

sec-si  to  eat 

rai-se  to  love;  to  like 

eac-si  to  command;  to  order 

izac-si  to  bite 

imu-se  to  hide 

ectac-si  to  condemn 

yicac-si  to  ape;  to  imitate 

cicac-si  to  obey;  to  believe 

nim-bei-si  to  console;  to  cheer 

vorvac-si;  cf.  to  invite 
"vori" 

ending  in  -zi:        ni-zi  to  become  fat  (?) 

i-zi  to  be  wanting 

quez-i  to  equalize 

mi-i  to  go;  to  walk 

ci-i  to  speak 

yi-i  (gii)  to  know 

zi-i  to  suck 

ending  hi  -ai:        n-ai  to  be  born;  to  fly 

y-ai  to  buy 

c-ai  to  vomit 

oc-ai  to  submerge;  to  slip;  to  slide 

poz-ai  to  dissolve;  to  liquefy 

aj-ai  to  be  excited 

hij-ai  to  finish;  to  conclude 

mar-ai  to  become  lean 

1  The  suffix  le  seems  to  be  identical  with  £e  "above,"  "on,"  as  e.  g.,  in:  meque- 
ce  "on  the  top  of  the  hill."    On  the  other  hand,  ge(e)  in  the  verb  congee  "to  ask" 

is  surely  related  to  Zii  "to  speak"  and  to  lei  "to  elevate,"  "to  pray." 


Ixx 


SCHULLER 


hoj-ai 
rit-ai 
mam-ai 
siy-ai 


ending  in  -gi  (-yi) : 


ending  in  -ci: 


ending  in  -ati: 


ending  in  -ui: 


ending  in  -ban: 


zinc-a 
cosc-ai 

(cosciai) 
conc-ai 

ri-gi 

vii-gi 

oi-gi 

basi-gi 

mici-gi 

cioin-gi 

cias-gi 

nai-ci 

sact-ci 

cus-cl 

ef-ati 

ij-ati 

gu-ati 

foneb-ate;  cf. 

"cafon" 
isciuv-ati 
tup-ui 
ay-ui 
cuc-ui 
cam-ban 
urn-ban 
ci-ban 


to  kill 

to  kick 

to  play 

to  root 

to  rob 

to  become  ashamed 

to  burn 

to  conserve;  to  maintain;  to 

care 

to  relevel;  to  bury 
to  swim 
to  row 
to  give  birth 
to  fast;  to  abstain 
to  molest 

to  fructify;  to  propagate 
to  see:  cf.  "to  be  born" 
to  depart;  to  come  out 
to  sleep 

to  vex;  to  trouble 
to  behead 
to  lament 
to  disinter;  to  exhume 


to  comb;  to  dress  the  hair 

to  sign,  to  mark 

to  wet 

to  be  silent 

to  carry  (participle :  "carrying"?) 

to  take  leave 

to  fall  off  (water) 

Ci-pan  "to  sprout  again "  is  of  course  related  to  pan  "feather  " 
and  tian  "leaf  of  a  tree"  (both  related  to  phan  "wool").    The 
underlying  idea  is,  unquestionably,  that  of  "ornament,"  "cover,' 
"cloth,"  and  so  forth. 

Tenses 

According  to  Bibolotti,  only  the  following  tenses,  namely, 
present,  perfect,  past  perfect  and  future,  exist  in  Moseteno. 
The  present  is  formed  by  prefixing  the  personal  pronouns : 


INTRODUCTION Ixxi 

ye  queti  I  plant 

mi  queti  thou  plantest 

mo  queti  he  plants 

zun  queti  we  plant 

miin  queti  you  plant 

moin  queti  they  plant 

However,  the  personal  pronouns  may  also  be  suffixed,  as 
in  maje-ye  "I  wish;"  or  oco  maje-ye  "I  wish  a  cloth." 

It  is  a  rather  questionable  matter  to  speak  of  "lenguas 
prefijadoras"  and  "lenguas  sufijadoras,"  as  the  Argentine  savant, 
Lafone  Quevedo,  does  repeatedly. 

The  future  tense  is  formed  by  adding  the  suffix  -rai.  The 
pronouns  precede  the  verbal  stem.  An  example  is:  moin 
peyaqui-rai  "they  will  say." 

However,  the  personal  pronouns  may  likewise  follow,  thus: 

ci-rai  zun  we  shall  say 

raise-rai  mi  thou  wilt  love 

zage-ye  cafe  tui-rai  mi          when  I  awake  thou  wilt 

bring  coffee 
saqui-rai  zun  we  shall  get  up 

The  first  person  plural  may  have  an  hortative  sense,  as: 

mii-rai  zun  let  us  have  a  walk 

yacciti-rai  zun  let  us  rest 

The  perfect  is  formed  by  suffixing  the  element  -te.  The  verbal 
expression  is  preceded  by  at,  which  seems  to  signify  "it  is,"  "it 
is  already  accomplished";  compare  at-nam  "as  yet  it  is."  It 
is,  therefore,  probably  identical  with  our  "to  be"  and  "to 
have." 

ye  at  izaye-te  I  awaked 

mi  at  izaye-te  thou  awakest 

mo  at  izaye-te  he  awaked 

zun  at  izaye-te  we  awaked 

miin  at  izaye-te  you  awaked 

moin  at  izaye-te  they  awaked 


Ixxii 


SCHULLER 


By  adding  the  suffix  -ique,  a  tense  more  or  less  similar  in  its 
meaning  to  our  past  perfect  indicative  may  be  formed,  thus : 

I  had  sung 
thou  hadst  sung 
he  had  sung 
we  had  sung 
you  had  sung 


ye  at  imaqui  ique 
mi  at  imaqui  ique 
mo  at  imaqui  ique 
zun  at  imaqui  ique 
miin  at  imaqui  ique 
moin  at  imaqui  ique 


they  had  sung 


The  Imperative  Mood 

The  imperative,  as  given  by  our  author,  is  unquestionably 
composed  of  two  different  verbs.  Notwithstanding  the  remark 
about  its  being  used  in  the  second  person  only,  there  are  possi- 
bilities of  using  that  mood  likewise  in  the  third  person,  as 
maji-evac  mo  ''let  him  love." 

Bibolotti  furnishes  the  following  examples: 

rais-ac  mi  do  love  (thou) 

rais-ac  miin  do  love  (you) 

rais-ac  moin  do  love  (they) 

The  element  -ac  is,  at  least  I  believe,  identical  with  -tac  or  ac, 
signifying  "action,"  "to  do,"  etc.,  in  the  compounded  verbs 
mentioned  above,  as  moc-tac,  apac,  and  so  on.  The  following  are 
illustrations : 


INFINITIVE 

tui 

to  bring 

£ucui 

to  be  silent 

pajanaqui 

despajar 

cusci 

to  sleep 

£ei 

to  elevate 

acitui 

to  dirty 

cavoi 

to  fly 

facoi 

to  be  angry 

bey 

to  dwell 

iziti 

to  meditate 

fibitui 

to  present  gifts 

ciasgi 

to  propagate 

<5et 

to  split  wood 

tu-ac 

cucu-ac 

pajanac-ac 

cosc-ac 

cey-ac 


IMPERATIVE 

do  bring,  or  bring 


be  silent 


do  sleep,  sleep  thou 
do  elevate  thou 

a£itu-ac 

cavo-ac 

fac-vac;  cf.  suffix  -evac,  y-evac 

be- vac 

izit-ac 

fibitu-ac 

cias-gi-ac;  cf.  gii  "to  speak,"  etc. 

cet-ac 


INTRODUCTION 


Ixxiii 


ezeniti 

to  scratch              ezenit-ac 

eccete 

to  receive               eccete-  vac 

iceiti 
nee 

to  recite,  to  pray  iceit-ac 
to  recline               nee-  vac 

eque 
gicui 
caniti 

to  collect               ec-vac 
to  remember          gicu-ac 
to  return                canit-ac 

gisi 

to  laugh                 gisac 

tomi 
majoi 
fer  eque 

to  capsize              tom-ac 
to  be  merry           ma  jo  be-  vac 
to  carry  off            fer  eque-vac 

The  imperative  may  be  formed  also  by  simply  adding  -a  to 
the  infinitive,  as  in: 


saptac 

to  make  fast          saptac-a 

coyac 

to  pull  up              coyac-a 

royac 

to  dance                 royac-a 

fequerac 

to  saw                   fequerac-a 

scevamac 

to  toast                 scevanac-a 

tayac 

to  daub                 tayac-a 

caritac 

to  work                  caritac-a 

pactac 

to  nail                   pactac-a 

quectac 

to  scarf                  quectac-a 

pisnac 

to  smoke               pisnac-a 

cocac 

to  chop  off            cocac-a 

putac 

to  wash  cloth        putac-a 

coyac 

to  harvest  earth    coyac-a 

nut 

fandac 

to  dig                    f  andac-a 

bijtac 

to  put  in  a  bag     bijtac-a 

mesac 

to  grind                 mesac-a 

giebac 

to  sew                   giebac-a 

ninac 

to  desiccate  badly  ninac-a 

icanac 

to  dry                    icanac-a 

The  ending  -i  is  often  dropped  in  the  imperative,  probably 
due  to  the  -a,  which  follows: 

to  sleep 
to  shipwreck 
to  smell 
to  hear 


cusci 

tomi 

osaqui 

sevaqui 

bisaqui 


to  wait 


cosc-a 

tom-a 

osac-a 

savac-a 

bisac-a 


Ixxiv 


SCHULLER 


cacamqui 

to  fry 

cacanac-a 

yezaqui 

to  hew 

yezac-a 

panaqui 

to  spin 

panac-a 

peyaqui 

to  speak 

peyac-a 

quevaqui 

to  search 

quevac-a 

sinaqui 

to  clean 

sinac-a 

imaqui 

to  sing 

imac-a 

vonaqui 

to  harvest  corn 

vonac-a 

i£anaqui 

to  desiccate  well 

icanac-a 

emiti 

to  cook 

emit-a 

The  imperative  of  many*  verb  compounded  with  -iti  is 
formed  by  adding  the  suffix  -ca,  thus : 

soquiti  to  embrace;  to  put  a  soquiti-ca 

vessel  into  harbor 

yacciti  to  start  yacciti-ca 

iceiti  .  to  pray  iceiti-ca 

imusiti  to  hide  imusiti-ca 

The  imperative  of  the  following  verbs  is  formed  in  the  same 
manner: 


tifati 
efati 
feri 
sacti 


(genitive?) 


to  protect 
to  make  angry 
to  hurry 
to  go  to  .... 
to  pardon 


tifati-ca 

efati-ca 

feri-ca 

sacti-ca 

nimbeiti-ca 


Some  verbs  compounded  with  -iti,  however,  seem  to  change 
the  ending  only,  as: 

fiociti  to  despise  nocit-a 

jucniti  to  move  jucnit-a 

The  imperative  may  be  formed  also  by  suffixing  -bada  and 
-da,  thus: 


feri 

quiceac 

umban 

camban 

£anban 


to  hurry 
to  direct 
to  take  leave 
to  carry 
to  descend 


fere-bada 

quice-bada 

umba-da 

camban-da 

canban-da 


INTRODUCTION 


Ixxv 


Furthermore,  the  imperative  may  be  formed  by  suffixing 
-emac  or  -mac,  as  in: 

jeci  to  rest  jeci-emac 

izayeye  to  awake  iza-emac 

quic  to  make  straight  quic-emac 

sovsov  to  file  on  a  string  sovsov-emac 

rigi  to  bury  rigi-emac 

oigi  to  row  oigi-emac 

quece  to  pursue  quece-mac 

isca  to  frighten  isca-mac 

iscioingi  to  molest  iscioinge-mac 

quine  to  respect  quine-mac 

c"usc"e  to  touch  cusce-mac 

heci  to  repose  hece-mac 

cave  to  look,  to  see  cave-mac 

fifi  to  blow  fifi-emac 

congee  to  beg  congee-mac 

toe  to  break  toqu-emac 

tace  to  pull  tace-mac 

raise  to  love  raise-mac 


Final  -i  is  dropped  in  the  following: 

concai  to  keep 

cavoi  to  fly 

hojai  to  kill 

hijai  to  finish 

cai  to  vomit 

ocai  to  slip 

cojbi  to  swell 
to  rob 


conca-mac 

cavo-mac 

hoja-mac 

hija-mac 

ca-a-mac 

oca-a-mac 

cojb-a-mac 

cio-mac 


From  iziti  "to  reflect,"  we  have  izi-emac;  from  vori  "to 
provoke,"  vor-v-emac;  from  cave  "to  observe,"  cave-vac;  from 
rigi  "to  fill  again,"  rigi-emac;  iromfonebate  "to  dissent,  "  foneba- 
mac;  iromjate  "to  behead,"  iya-mac. 

Bibolotti  gives  maji-eva  "wish"  as  the  2d  person  singular  of 
the  imperative,  and  maji-evac  as  the  2d  person  plural  from  maje 
"to  wish."  Other  examples  of  the  2d  person  singular  of  the 
imperative  formed  by  the  suffix  -eva  are  : 


Ixxvi 


SCHULLER 


INFINITIVE 

IMPERATIVE 

apac 
£oj 

to  warm;  to  heat 
to  throw  water 

apaqu-eve 
do  j  -evac 

teren 
cup 
bus 

to  carry 
to  compress 
to  cover 

teren-eva 
cup-eva;  cf.  "cupe-eme" 
bus-eva 

£etcet 
panpan 
biscam 

to  split  wood 
to  twine 
to  twist 

c"etcet-eva(?)  cetce(t)-y-eva 
panpan-eva  (panpan-y-eva) 
biscam-eva 

comon 
hemtuc 

to  wrap  up 
to  burnish 

comon-eva  (comon-y-eva) 
hemqui-eva 

Bibolotti  gives  somacs-eva  as  the  imperative  of  somei,  "to 
give."  The  latter,  however,  seems  to  be  derived  from  somacsi. 

The  suffix  -evac  in  the  plural  corresponds  to  -eva  of  the 
singular.  Thus: 

tec  to  extend 

fez  to  tear  of! 

mibefi  to  stretch  out 

tecontecon  to  move  the  head 
giez;  cei  "to  know"  to  kneel 

quen  to  stir  the  fire 

autac  to  roast 

sip  to  whip 


tequ-evac1 

fez-evac 

miben-evac  (miben-y-evac?) 

tecontecon-evac 

giez-evac 

quen-evac 

autac-y-eva 

sip-e-evac 


The  final  -i  of  the  infinitive  is  often  changed  into  pre-palatal 
-y,  when  followed  by  -eva  or  evac,  as  in: 


£ocoi 

ftapui 

yai 

yi  (gi-cf.  "Cei") 

mamai 

Cet 

saqui 

sacci 

sap 

euaqui 

vesi 

dindi 


to  embrace 

to  become  enraved 

to  buy 

to  say 

to  play 

to  divide 

to  depart 

to  depart 

to  fasten 

to  yawn 

to  soil 

to  ring  the  bell 


coco-y-eva 

ciapu-y-eva 

ya-y-eva 

y-eva 

mama-y-eva 

c"eti-eva  (ce-y-eva?) 

saqui-eva  (sac-y-eva) 

sacc-eva  (sac-y-eva) 

sap-i-eva  (sap-y-eva) 

eyaqui-yeva  (eyac-y-eva) 

vesi-yeva  (ves-y-eva) 

dindi-yeva  (dind-y-eva) 


1  The  form  tez-evac  from  lez  "to  cut,"  also  occurs,  as  well  as  tez-eme. 


INTRODUCTION 


Ixxvii 


quereft 

to  crackle  hi  hell 

quereci-yeva 

queneci 

to  burn  in  hell 

queneciyeva  (quene-y-eva) 

mii 

to  walk 

mii-evac  (mi-y-evac) 

ceti 

to  fight 

ceti-evac  (cet-y-evac) 

queti 

to  plant 

queti-yevac  (quet-y-evac) 

cororoi 

to  outpour 

cororo-y-eva 

condoi 

to  lay  down 

condo-y-evac 

zincai 

to  become  ashamed 

zinca-y-eva 

The  following 

verbs  drop  the  final 

-i: 

cicacsi 

to  believe 

cicacs-eva 

scevifii 

to  jest  well 

scevin-eva 

peivacacsi 

to  jest  badly 

peivacacs-eva 

raise 

to  love;  to  desire 

rais-eva;  cf.  "raise-mac" 

pani 

to  grow 

pan-eva 

cei(gi) 

to  know 

ci-evac 

sesci 

to  eat 

sesc-evac 

esi 

to  light 

es-ivac 

veumi 

to  marry 

veum-evac 

noyi 

to  be  frightened 

noy-eva 

iceacsi 

to  edify 

iceacs-eva 

hectacsi 

to  send 

hectacs-eva 

meye 

to  take  away 

mey-evac 

quecei 

to  lead  out  of  the 

quec-eva 

way 

jiyacsi 

to  ape 

jiyacs-evac 

eacsi 

to  command 

eacs-eva 

hiceacsi 

to  instruct 

hiceacs-eva 

iceacsi 

to  preach 

iceacs-eva 

ectacsi;  cf.  hectacsi 

to  send  a  remedy 

ectacs-eva 

enacsi 

to  mock 

enacs-eva 

icocei 

to  test 

icoc-eva 

Furthermore,  the  imperative  may  be  formed  by  suffixing 

.  i 


-erne,  thus: 

fusee 

cokcok 

tizo 

fara 

cet 

esciuk 

daj 


to  touch 
to  split  wood 
to  suspend 
to  leave 
to  divide 
to  heat 
to  untie 


fusci-eme 

cokcoqu-eme;  cokcok-eme 

tizo-eme 

fara-eme 

Set-erne;  cf.  "cetcet-eva" 

esciuk-eme 

daj-eme 


Ixxviii 


SCHULLER 


tez 
bus 

ciakciak 

to  divide 
to  hide  somebody 
to  rub 

tez-eme;  cf.  "tez-evac" 
bus-erne;  cf.  "bus-evac" 
ciakciac-eme 

imuse 

to  occult 

imus-eme 

isca 

to  drive 

isca-eme 

visdac 

to  scale 

visdac-eme 

puj 
queze 
cafon 

to  kiss 
to  equal 
to  mix 

puj-eme 
queze-eme 
cafon-eme 

dozeac 
poc 
foe 

to  pinch 
to  punch 
to  break 

dozeac-eme 
poc-eme 
foc-eme 

caz 

to  double 

caz-eme 

cugetuc 
quic 
sap 
vayac 

to  domesticate 
to  lift  up  a  thing 
to  tie 
to  efface 

cugetuk-eme 
quic-eme 
sap-erne;  cf.  "sapi-eva" 
vayak-eme 

The  following 

drop  the  final  -i: 

somei1 
pozai 

to  give 
to  liquid 

some-me 
poza-eme 

icie  (icii-igii) 

to  know 

ici-eme 

tupui 
jaqui 

to  sign 
to  forget 

tupu-eme 
jac-eme 

nizi 
esciuqui;  cf.  "esi" 
nete  (neti) 

to  go  out 
to  heat  water 
to  put  in 

niz-eme 
esciuk-eme 
net-erne 

These  verbs  drop  the  ending  -iti: 

ecbiti  to  disembowel  ecb-eme 

pinetete  to  cure  pinet-eme;  cf.  "pinet-evac" 

ninete  to  mock  nin-eme 


The  following  differ  from  the  verbs  quoted  above : 


zik 


cup 
naz 
rap 
sip 


to  count 
to  hint 
to  squeeze 
to  stretch  out 
to  strain,  to  join2 
to  whip 


zi-bi-eme 

quic-e-eme 

cup-e-eme;  cf.  "cup-eva" 

naz-e-eme 

rap-e-eme 

sip-e-eme;  cf.  "sip-e-evac" 


1  Nimbei-si  "to  console"  is  a  genitive.    The  imperative  of  "to  console"  is 
nimbe-eme,  or  nimbeitica. 

2  One  thing  with  another  with  viscous  matter. 


INTRODUCTION 


Ixxix 


vori 
iscuvati 


to  call 
to  comb 


vor-v-eme 
isciuva-v-eme 


Examples  of  the  imperative  in  phrases  are : 


someme  mo 

tuac  mo 

cuve  yeva 

ectacsevac  move 

concaamac  acitin 

giyeva 

meyebada 

sevaca  mi  sacerdotein 

congemac  nimbeisige 

nimbeitica  yeci  Jesus 

ci  nucitica 

giyevac  cui  miin 

sevacac  miin 

nimbeitica  nofio 

giezevac  miin  nono-si  yu-ya 

kneel    you    mother  of  foot  at 
yucevac  miin1 
cucada  miin  nanatin! 
yeme  mo! 
soquitica  sineve 
izan-yeva  miin 


give  me  that 

bring  that 

say  it  again;  repeat  it 

send  there 

be  careful  with  bad  men 

think;  see,  etc. 

goon! 

listen  to  the  priests 

ask  for  pardon 

be  merciful,  my  Jesus 

and  help  (me) 

think  you  yourselves 

listen  (ye) 

be  merciful,  mother 

prostrate  yourselves  at  the 

feet  of  the  mother 
rest  ye 
sleep,  boys!2 
tell  it!3 

go  to  the  river  border! 
go  play! 


The  Participial  Mood 

The  present  participle  is  formed  with  the  suffix  -ban. 

azi-ban  they  are  coming 

cie-ban  he  is  drinking 

fer  u-ban  he  is  getting  better 

ici  yi-bafi  ripening 

ara  um-ban  is  dying 

The  perfect  participle  is  formed  by  the  infinitive  and  the 
suffixes  -ci  and  fit: 

bei  to  be;  to  stay;  to  dwell     bei-cit  be  seated 

cacanac      to  fry  cacanac-ci      a  fried  thing 

giebac         to  sew  gieba-ci  a  sewed  thing 

1  YuE  is  a  verbal  form  evidently  derived  from  the  noun  yu  "foot." 

2  Bibolotti  gives  also  a  form  cosca  "sleep." 

3  From  gi-yi  "to  say." 


Ixxx SCHULLER 

Substantives  and  adjectives  are  formed  in  the  same  manner. 
The  following  are  compounded  with  verbal  forms: 


royaqui-t 

the  dancer 

royaquit-in 

the  dancers 

imaqui-c" 

the  singer 

imaqui-c'-in 

the  singers 

ciuqui-t 

the  drunkard 

ciuqui-t-in 

the  drunkards 

pana-£it 

the  weaver 

pana-£it-in 

the  weavers 

£iu-c"it 

carnivorous 

clu-cit-in 

the  flesh  eaters 

£ovaqui-t 

the  enemy 

£ovaqui-t-in 

the  enemies 

sinaqui-t 

the  broom 

sinaqui-t-in 

the  brooms 

The  following  are  used  adjectively: 

tezac-ci  cut 

bei-ci  be  seated 

ci-£  i  habil 

sefii-£i  dead 

nimbei-Ci  merciful 

ere  hemtaqui-c'i  almighty 

The  following  are  used  substantively: 

sevaqui-£i  hearer 

mii-ci  passenger 

peyaqui-c"i  speaker 

vigi-ci  swimmer 

sequinaqui-£i  violinist 

The  same  suffix  appears  in  mo-in-li  "the  man,"  "the  neigh- 
bor," and  in  zain-£in  "living  men." 

Other  Moods 

The  subjunctive,  optative,  causative,  etc.,  are  expressed  by 
special  participles,  mostly  suffixes.     Thus: 

maje-ya  zun  incamban  mayege-ce,    emone  hem-bei  efie  Dojit 

wish-if    we   going         heaven-into,  is  necessary  good-be  as    God 
eacsi;  cume  eacsi,  pat  raise-mi  ere  mointtn  efie  cui-mi  maje 
commands;  also  commands,  that  lovest-thou  all  neighbors  as  thy- 
self-thou  lovest. 

The  conditional  may  be  expressed  likewise  by  the  particle 
coi,  as  in  coi  mi  maje  "shouldst  thou  wish." 


INTRODUCTION Ixxxi 

Armentia  gives  at  as  signifying  "to  be";  however,  it  seems 
to  express  rather  the  past  condition,  thus  meaning  "as  yet  it  is," 
thus: 

quin  at  cristiano  mi  because  already  thou  art  (made)  Christian 

nimbe  at  ye  I  am  poor   (probably  meaning  "I  always 

have  been  poor") 

at  caviti  mi?  hast  thou  seen? 

at  already 

at  nam  as  yet  it  is 

at  men  it  (is)  long  ago 

The  following  combinations  with  -at  are  most  interesting: 

phen  uen-ci-as  married  woman 

woman  husband  has 
sofii  phen-y-at  married  man 

man  wife  has 

The  expression  of  the  gender  by  changing  the  final  consonant 
shows  clearly  that  uenci-as  and  pheny-at  —  both  compounds  — 
are  used  adjectively. 

An  analogous  proceeding  may  be  observed  in  certain  com- 
binations with  muya,  which  is  said  to  be  identical  more  or  less 
with  our  auxiliary  "to  have." 

muya  there  are  (they  have) 

dai  muya  there  are  much 

muya  mi  merique?  hast  thou  pineapples? 

ege  an  aca  muya  mi?  what  hast  thou  at  home? 

muy-at  the  first,  masc. 

muy-as  the  first,  fern. 

muy-as  vesc  the  first  ear  of  corn,  or  "primicia." 

Cey-at  "neighbor"  (male)  is  also  a  compound  of  -at]  per 
contra  note  cey-as  "neighbor"  (female). 

Jen  seems  to  be  identical  with  our  modal  auxiliary  "can," 
"may:"  yenerai',  "it  may  be,"  but  it  is  surely  used  in  a  future 
sense,  signifying  "it  will  be,"  am  ye-jen:  I  cannot. 

Interrogative  pronouns  as  well  as  adverbs  are  often  trans- 
formed into  verbs  by  simply  adding  to  them  the  affix  of  the 
respective  tense: 


Ixxxii  SCHULLER 

ege-rai  hemtaqui  mi?         what  art  thou  going  to  do?  (what  thou  shalt 

do?) 

mo-ve-rai  incai?  we  shall  go  there? 

quin-rai  hi  itui  mi  now  thou  shalt  tell  it  me 

Even  the  particle  expressing  negation  is  often  combined  with 
the  affix  of  the  future,  thus  assuming  a  verbal  function: 

am  concai  (not  to  care)  to  neglect 

ama-rai  concac  shall  neglect 

am  raisete  (not  loved)  to  alienate 

ama-rai  raise  shall  alienate 

GENERAL  OBSERVATIONS 

Judging  from  the  phonetic  system,  the  Moseteno  is  a  language 
far  from  being  agreeable  to  the  ear.  Clusters  of  totally  heteroge- 
nous  consonants  constitute  one  of  the  peculiarities  of  this 
language.  Combinations  as  cr,  jr,  tr,  and  so  on,  are  very  fre- 
quent. This  separates  the  Moseteno  from  Tacana,  Cavineno, 
and  from  other  Indian  languages  of  the  Bolivian  "montaiia," 
and  places  it  closer  to  the  Chaco-Guaycuru  linguistic  family, 
although  it  does  not  have  the  slightest  affinity  with  the  latter. 

The  status  of  Moseteno  is,  generally  speaking,  the  same 
which  is  typical  of  all  other  South  American  Indian  languages. 
It  is  in  every  respect  a  primitive  idiom,  wanting  proper  terms  to 
express  abstract  ideas.1  Father  Bibolotti  thus  used  paraphrases 
beyond  what  was  generally  possible.  For  instance: 

peyaqui  sacerdote-tum  Iglesia-can  to  confess 

to  speak  priest  with  church-in 
soni  am  phen-y-at  single  man 

man  not  wife  have 

nimbeisige  the  absolution  (poor-from-thing) 

nimbeicit  miserable,  wretched,  unhappy 

nimbeifi  merciful 

soyoci  beyege  hell;  (the  dwelling  of  the  devil) 

1  ["The  section  dealing  with  the  alleged  poverty  of  the  language  ...  is  cer- 
tainly wrong.  Dr.  Boas  has  dealt  with  some  erroneous  notions  of  this  order  in  his 
"Rasse  und  Kultur,"  and  I  have  done  the  same  in  the  "Journal  of  the  Washington 
Academy  of  Sciences,"  p.  234  of  the  current  volume."  TRUMAN  MICHELSON.] 


INTRODUCTION Ixxxlii 

monici  the  error  (from  moni  "to  loose") 

am  cosci  awake  (not-sleep) 

cinge-tum-ci  capacity  (sense-with-man) 

anic  arerecoci  compassion  (much-sorrow-heart) 

aci  jiceacsici  corrupter  (bad-teacher,  teacher  of  bad 

things) 

am  fer  bei  unhealthy  (not-strong-be) 

caritac-ge  labor  (heavy-do-thing) 

beyeges  lodging  (to  be-for,  or  "to  stay-for") 

am  quinaquic  bold  (not-fear-having) 

Further,  the  primitive  character  of  the  Moseteno  is  also 
revealed  by  the  great  display  of  words  used  to  express  most 
simple  ideas,  but,  above  all,  by  the  undeveloped  ability  of 
abstraction.  They  say: 

eque  to  harvest 

vecdac  to  harvest  rice 

coyac  to  harvest  earth-nuts 

vonaqui  to  harvest  corn 

coj  to  throw  water 

fara  mij  to  throw  a  stone 

bijtac  to  throw  into  a  bag 

cufi  the  hand 

cun  the  arm 

zofi  the  trunk  (of  a  tree) 

zofi  the  tree 

Here  we  see  that  "hand"  and  "tree"  are  not  differentiated 
from  "arm"  and  "wood"  ("trunk").  These  examples,  which 
could  be  multiplied,  give  evidence  of  the  low  stage  of  develop- 
ment of  the  Moseteno. 

"The  measure  of  the  excellency  of  a  language,"  says  Wilhelm 
von  Humboldt,  "is  the  clearness,  definiteness  and  energy  of  the 
ideas  which  it  awakes  in  the  nation." 

As  to  the  morphological  structure  of  Moseteno,  we  may  say 
that  the  skeleton  of  the  language  consists  of  a  large  number  of 
word-stems  —  Nominalstamme  —  mostly  monosyllabic.  Their 
original  function  and  significance  can,  in  most  cases  at  least,  be 
traced  back  by  careful  scrutiny.  All  other  forms  are  compounds. 
Consequently,  an  exact  knowledge  of  the  morphological  and 


Ixxxiv 


SCHULLER 


phonetic  structure  of  the  language  can  be  obtained  only  by 
methodically  analyzing  each  word  and  each  form.1  Some  con- 
crete examples  follow: 

menstrua  (evidently  a  compound  noun) 
sap;  coromas3  fimo  "honey,"  or  juice  of  the 

plant  called  coroma,  a  kind  of  graminea 
the  privy  parts  of  woman 


e-fi-t 
fi-mo2 


fe-fen 

ve-es 

ve-si 

e-fe 

fe-n 

fe-fii 

phe-n 

ue-n-ci 

ue-mi 

ue-mi-ge 

ci-bi 

ve-sc 

ve-sci 

ve-gemu 

ma-be-s 

ma-be 

ma-be-t 

be-n 

bi-bi 

pi-zo-s  (genitive?) 

no-bi 

no-bi-bi 

no-bi-t 

no-bi-ge 

vi 

vi-ya 

pi-re-t 

pi-re-s 

pi-ri-ge 


excrementa 

the  soil 

the  breast 

the  egg 

to  lay  eggs 

the  woman 

the  husband 

to  marry 

the  marriage 

to  germinate 

the  ear  of  the  corn 

to  shoot  into  ears 

the  seed 

pregnant 

to  become  fat 

fat 

full 

shoulder 

the  bone-marrow 

to  tire 

tired,  debil 

tired  man 

the  fatigue 

son-in-law 

grandfather 

old,  old  man 

old,  old  woman 

old  age 


1  See  on  the  same  subject  Hestermann,  "Die  Panosprachen  und  ihre  Bezie- 
hungen,"  p.  649. 

1  Taslim  fi-mo  "milk"  according  to  Weddel.  Armentia  and  Bibolotti  both 
give  only  taslim  signifying  "milk,"  yet  incorrectly,  for  it  does  not  mean  "adelante," 
"in  front."  Taslim  "teta,"  "mammary  gland,"  of  course,  is  another  mistake  in 
Armentia. 

1  Genitive:  coroma-s,  "coroma-of." 


INTRODUCTION Ixxxv 

fe-r  strong 

fe-r-i  to  run,  hurry 

fe-r-ge  the  force 

Reverting  to  the  "nominal-stems"  mentioned  above,  it  should 
be  pointed  out  that  a  similar  (or  perhaps  identical)  root  is  to  be 
found  in  other  words  signifying  members  of  the  human  body. 
For  instance: 

ve  the  eye 

a-fi  the  eye-lid 

a-fi  the  eye-brow 

a-fi  the  forehead 

fi-n  the  hair 

ve-ya  the  face 

At  the  first  moment  it  is  very  difficult  to  say  whether  this 
stem  is  or  is  not  etymologically  related  to  that  quoted  above. 
Withal,  there  is  some  probability  that  such  may  be  the  case, 
for  both  occur  again  and  again  solely  in  words  meaning  members 
of  the  human  body. 

Other  nominal-stems  may  be  seen  in  the  following: 

ma-na1  rip 

ma-ra  lean 

ma-ra-i  to  become  lean 

ma-ra-ge  consumption 

ma-ra-ges  consumptive 

ma-be  to  become  fat 

ma-be-t  fat,  masc. 

ma-be-s  fat,  femin.,  pregnant 

ma-jo  joy  (well-being) 

ma-jo-i  to  become  merry 

ma-jo  bei  being  merry 

ma-je  to  love;  to  wish 

ma-jo-ge  joy 

ma-ye-ge  heavens,  paradise,  day,  date 

ma-ma-i  to  play 

ma-ma-ges  joke 

£o  the  lip 

Co,  cu  the  ear 

co-se  the  blood 

'!  Ma  seems  here  to  express  physical  and  moral  well-being. 


Ixxxvi 


SCHULLER 


Co-ge 

the  grease,  the  fat 

c"o-i 

to  become  fat;  fat 

do-i-fos 

beautiful 

£u-£i 

soul 

Co-vaquit 

enemy 

£u-tac 

to  tinge 

zin 

the  skin 

zin-cai 

to  become  ashamed 

zin-ca-ge 

the  shame 

zin-ca-ic' 

ashamed 

zin-cl 

the  gall,  bile 

zin-efi1 

the  profile 

za 

green,  living,  to  watch 

za-i 

to  live 

za-si 

the  soul 

sa-sa 

the  brains 

i-za-n-qui-t 

the  baby  (boy) 

i-za-n-qui-s 

the  baby  (girl) 

za-bei 

awake 

ambi-sa-si-tum 

inanimate 

ba-sigi2 

to  give  birth 

na-ba-qui 

to  brood;  to  hatch 

pa-ni 

to  grow 

pa-ne-t 

adult,  masc. 

pa-ne-s 

adult,  fern. 

pa-ne-ge 

the  age 

ba-n-£i 

the  young  man 

ba-n-si 

the  young  girl 

a-ua 

the  son 

a-ua-ne 

the  daughter 

na-i 

to  be  born  (child) 

na-na-t 

the  boy 

na-na-s 

the  girl 

na-na-ti-in 

the  boys 

na-iti-^e 

the  light 

na-yo-ge 

the  dawn 

1  Cf.  nezefi  "opposite",  "facing." 
*  Cf .  baque  in  Sipibo,  Cunibo,  etc. 


INTRODUCTION 


Ixxxvii 


na-i-ge 
na-itaqui-ge 
na-icl 

the  air 
the  looking-glass 
to  see 

caz 

to  double 

cas-ege 
i-no-ge 

the  knee 
transpiration 

o-no-ge 
ji-no-i 
nos-no-i 
noy 
no-yi 
no-yi-t 
i-no-i 

pus 
excited 
yellow  colour  (disease) 
to  terrify 
to  become  frightened 
frightened 
the  sweat 

no-bi 

to  become  tired 

no-be-ge 
no-be-t 

the  fatigue 
tired  man 

no-y  no-y 
vog-i-t;  cf.  d-ojit  "God" 
vog-i-s 
voj-co 
voc-co 

to  tremble 
the  brother 
the  sister 
the  intestine 
the  belly 

yin 
yin-yu-ves  (bone-foot-for) 

the  bone 
the  shin-bone 

yu 
yu-ce 
yu-ce-ge 

the  foot 
to  tread 
the  pace,  the  step 

cu-n 

the  mouth 

cu-pi;  cf.  son  "saliva" 

to  spit 

tere-bet 

the  stomach 

tere-ret 

the  throat 

fa-qui 
fa-qui-ge 
f  a-co  bei 
fa-co-i 

to  rave 
the  rage,  delirium  (dying) 
being  excited 
to  become  excited 

fa-co-ge 
fa-mi-ne-ge 
e-fa-ti 

the  fury,  the  grudge 
the  rage  (when  sleeping) 
to  molest 

Ixxxviii 


SCHULLER 


Co-va-quit 

the  enemy 

e-fa-ti-ge 

the  anger 

ti-fa-ti 

to  protect 

ti-fa-ti-ge 

the  patron,  protection 

ca-canac 

to  fry 

i-£a-nac 

to  dry 

ca-nes 

dry 

ca-fon 

chaos,  to  mix 

fon-ebate 

disenter 

m-on-i 

to  perish;  lost 

com-on 

to  wrap  up 

com-on 

the  cloth 

cav-in 

soon,  hurry,  quick 

cav-oi 

to  escape 

cav-oi-ge 

the  flight 

caj-oi 

the  want,  gripe,  anguish 

ima(c)-ge 

the  song 

ima-qui 

to  sing 

ima-qui-c 

the  singer 

v-ima(c)-ge 

the  echo 

vor-i 

to  call 

vor-e-ge 

the  call 

vor-veac     \ 
vor-ve-acsi  J 

to  invoke 

he-ji 

to  cry 

he-^i 

the  breath 

fer  he-ci-t 

excited 

ci  (gi-yi) 

to  say 

£i-i 

to  know 

i-ci-e 

to  know 

£i-in-ge 

the  knowledge 

£i-cacsi 

to  believe 

di-cacse-ge 

the  faith 

gi-e-ge 

the  criterion,  judgment 

gi-e-ge-tum-ci 

proper,  right,  fit,  ascertained 

gi-si 

to  laugh 

gi-si-ge 

the  laughter 

gi-Sui 

to  remember 

gi-cui-ge 

the  remembrance 

INTRODUCTION Ixxxix 

dene  gi-e-ge  foolish  (without  criterion) 

gi-ez  to  kneel  down  (praying) 

ce-i  to  elevate  thoughts 

i-ce-i-ti  to  pray 

ari  to  hurt  oneself 

are-ge  the  wound 

anic  are-re  foci  the  compassion 

c-ari  difficult 

c-ari-tac  to  work 

c-ari-ta-ge  the  labor 

am  c-ari  easy  (not  difficult) 

t-ari  sad 

it-ari-ce  moincin  (?)  to  afflict  a  person 

t-are-^e  the  melancholy,  sadness 

ai-ge  the  wound  on  a  mule's  back 

hoj-ai  to  kill 


SUFFIXES 

hij-ai  to  finish;  to  conclude 

poz-ai  to  liquid 

oc-ai  to  fall  to  the  ground 

Another  class  of  suffixes  appear  in  certain  words  signifying 
parts  of  the  human  body: 

gi-ve1  podex 

fie-be  the  liver 

merere  ve  the  back,  spinal  column  (?) 

This  suffix  does  not  seem  to  be  related  to  the  stem  -ve,  so 
frequently  found  in  words  of  similar  signification.  It  might  be 
identical  with  the  suffix  -ve,  which  exercises  an  adverbial 
function.  Further  and  more  detailed  investigations  will  surely 
solve  the  questions,  which  must  be  left  open  here. 

1  On  the  "Klassensuffixe"  in  Pano,  see  Pater  W.  Schmidt's  article  in  "Mitteil. 
der  Anthropologischen  Gesellschaft  in  Wien."  Band  XXXV.  (V.)  Wien,  1905, 
pp.  127-130;  and  v.  d.  Steinen,  "Diccionario  Sipibo."  Berlin,  1904. 


xc 


SCHULLER 


REDUPLICATION 


The  ideas  expressed  by  reduplication  are  of  different  nature. 
a.     Impression  of  noise,  as : 

Cam-cam 
Ciak-Ciak 


coi-coi 

ttk-Cik 

Cok-Cok 

Cik-Cik 

cet-cet 

caca-caca 

cuk-cuk 

Coy-Coy 

pan-pan 

fi-fi 

oco-oco 

quij-quij 

rica-rica 

quer-quer 

Ciuk  bu-bu-ge 

b.    Emphatical  expression: 

aci-aCi  mic 

no-no 

mo-mo,  mu-mu 

no-no 

no-no 

va-va 

bi-bi 

ma-ma-i 


to  rub 

to  rub;  to  dry  off 

to  clean 

to  file 

to  split  wood 

cicada  nocturna 

to  cut  into  bits 

to  chew 

to  sharpen  on  a  wheel 

to  tear  out 

to  screw;  to  twine 

to  blow 

toad 

to  beat  the  drum 

drum 

to  shave 

foam  of  the  soup 


injury  by  words 

mother 

father 

namesake 

the  morrow,  to-morrow 

palate 

shoulder 

to  play 


c.    The  idea  of  "lasting,"  "steady": 

caman-camafi  uCi  swimmimg  the  head 
coiti-coiti-ufi  can  "  «        « 

pane-pane  separated 
zak-zak  " 

za-za  shell  (closed?) 

i-ni-ni  nausea 

Ci-Ci  clever 

noi-noi  to  tremble 

Cio-Cio  mucus 


INTRODUCTION xci 

o-ci-cl  maggot 

man-ci-£i  tick 

i-za-za  herpes 

coc-coc"  molested 

scev-scev  ragged 

d.    Repetition  of  a  movement: 

camak-camak  unction 

tecon-tecofi  to  shake  the  head 

sacan-sacan  to  peel  eatables 

sov-sov  to  thread 

zac-zac  to  unglue 

AFFILIATED  LANGUAGES  AND  PEOPLES 

The  linguistic  and  ethnological  position  of  the  Moseteno  is 
still  uncertain. 

Brinton,1  referring  to  the  Yurucare,  Tacana,  and  Moseteno, 
simply  states  that  they  are  "not  of  one  tongue."  His  "Mose- 
tena  (?)  linguistic  stock,"2  embrace  only  the  different  names 
under  which  the  Moseteno  are  known,  and  to  which  reference 
has  been  made  in  a  previous  chapter. 

The  Argentine  scholar  Lafone  Quevedo  does  not  state  clearly 
his  opinion  in  regard  to  this  question.  Other  scholars,  less 
authorative,  suggest  that  there  existed  a  relationship  between 
Tacana,  Moseteno,  etc.,  on  the  one  hand,  and  Puquina  of  Puca- 
rani  and  Lake  Titacaca  on  the  other.  The  language  of  the  latter 
tribe  is  said  to  have  been  spoken  also  by  the  Uros,  or  Ochozo- 
mas.3  If  so,  then  these  Indians  must  have  been  in  many  respects 
different  from  the  Uros  brutos,  mentioned  by  Father  Barzana 
and  by  the  chronicler  Cieza,  as  living  in  the  neighborhood  of  the 
Desaguadero  and  on  the  Pacific  coast,  in  several  calatas  between 
Callao  and  Antofagasta. 

1  "The  American  Race,"  p.  297. 

*  Loc.  cit.,  p.  298. 

s  "Ritvale  sev  Manvale  Pervanvm,"  by  Father  Jer6nimo  de  Orfi.  Napoli,  1607. 
—  Hervas  "Vocabulario  Poligloto." — "Relaciones  Geograficas  de  Indias,"  I. 
Madrid,  1881. —  Raoul  de  la  Grasserie,  "La  Langue  Puquina."  Ballivian,  in 
"Revista,"  1.  c. —  Brinton,  "Note  on  the  Puquina  Language  of  Peru." 


xcii SCHIJLLER 

However  that  may  be,  the  modern  Uro  language  as  described 
by  Toribio  Polo1  bears  no  relationship  either  to  Puquina  of 
Barzana2  or  to  Moseteno.  The  latter  have  also  been  erroneously 
included  in  the  group  of  Mobima,  and  so  forth.  It  was  the 
explorer  Heath  who  first  referred  to  the  "great  similarity  between 
the  Maropa  and  Tacana  idioms."  Closely  related  to  these 
languages  are  doubtless  Araona,  Cavineno,  and  Sapibocona.  A 
short  vocabulary  of  the  latter  idiom  is  to  be  found  in  Hervas' 
"Vocabulario  Poligloto."  It  is  genuine  Tacana.  Intervocalic 
dental  -d-  of  the  Tacana  seems  to  become  -s-  in  Sabipocona.  As 
to  the  alleged  linguistic  affinity  of  Mobima  with  Tacana,  no 
reference  could  be  found.  Uhle,  the  great  authority  on  Peruvian 
and  Bolivian  affairs,3  seems  to  have  verified  the  relationship 
between  the  Mobima  and  the  Puquina  of  Barzana.4  This  fact 
would  be  sufficient  to  take  the  Mobima  out  of  the  Tacana  lin- 
guistic family.  In  addition,  the  careful  comparisons  made  of 
the  Mobima  vocabularies  as  published  by  Hervas,  by  Keller, 
by  Heath,  and  by  Father  Cardus,  with  the  known  Tacana 
materials,  make  it  clear  that  —  aside  from  several  loan  words  — 
the  two  are  widely  apart. 

All  those  Indian  idioms  of  central,  eastern  and  northern 
Bolivia  have  not  yet  been  studied  methodically  and  systemati- 
cally. No  corner  of  South  America  is  less  known  than  the 
habitat  of  the  Moseteno  and  adjoining  parts,  especially  as  far  as 
the  native  Indian  languages  are  concerned. 

Of  all  these  Indian  languages,  we  possess  vocabularies, 
accompanied  by  short  grammatical  sketches,  of  Tacana,  Cavi- 
neno and  Leco  only.  The  works  of  Hervas,  D'Orbigny,  Keller, 

1  Indies  Uros  del  Peru  y  Bolivia,"  1901. 

2  The  source  of  Or6's  information  appears  to  be  Barzana's  work,  "Lexica  et 
Praecepta,"  1590,  of  which  not  a  single  copy  is  known  as  extant.    This  work  is  said 
to  have  been  printed  (?)  at  Lima  in  1590. 

8  But  not  Maropa,  as  is  said  in  "Discovery  of  New  Materials  on  the  Moseteno 
Idiom";  See  the  American  Anthropologist,  N.  S.,  vol.  18,  No.  4,  October-December, 
1916,  p.  603. 

4  Unfortunately,  it  proved  impossible  to  obtain  Uhle's  article  on  this  interesting 
and  important  matter. 


INTRODUCTION xciii 

Heath  and  Cardus  contain  merely  brief  glossaries  of  the  Sapicona, 
Maropa,  and  Itonama1  idioms. 

Heath  states:  "The  Cavinas  Indians  use  the  Tacana  lan- 
guage." Cardus,  however,  asserts  that  they  speak  a  different 
idiom  from  Tacana,  even  though  using  some  words  of  the  latter. 
Modern  linguistic  researches  prove  Heath  to  be  right.  Araona 
and  Toromona  also  belong  to  the  Tacana  family,  as  well  as 
Maropa  and  Sapibocona.  The  differences  between  these  idioms 
are  but  dialectic. 

As  to  the  linguistic  position  of  Moseteno  among  the  Indian 
tribes  of  northern  Bolivia,  the  main  conclusions  reached  by  this 
preliminary  study  can,  subject  to  modifications  resulting  from 
further  investigation,  be  summarized  as  follows: 

The  Moseteno  language  is  characterized  by  a  special  phonetic 
system.  The  accumulation  of  consonants  is  completely  at  variance 
with  what  is  found  among  the  Tacana,  the  Cavinena  and  other 
neighboring  idioms.  On  the  other  hand,  the  morphological  and 
syntactical  structure  convey  the  impression  that  the  Moseteno 
is  related  to  the  Tacana  group,  and  particularly  to  the 
Cavineno. 

The  following  comparisons  are  given  as  illustrations: 

CAVINEN'O  MOSETENO 

capein-imeti  to  abandon  at  hime 

ena  agua  inac  rio 

ney  heavy  rain  anei 

puji  ward  vogit  son 

pacaca  to  open  vanac  open 

equiniju  within,  inside  equi  after 

equive  behind 

etiqui  fire  esi  to  light 

iyuca  head  juci 

mimi  to  speak  mic  word 

ena  river  jinac 

etupuqui  scale  tupuge 

1  The  Oluke  published  by  Cre"qui-Montf ort  and  Dr.  Paul  Rivet  belongs  to  a 
linguistic  family  very  different  from  the  Tacana;  cf.  "Linguistique  Bolivienne," 
in  "Journal  de  la  Societe  des  Americanistes  de  Paris,"  tome  IX,  Paris,  1912, 
PP-  317-337. 


xciv                                                                                                       SCHULLEK 

tupu 

sufficient 

at  tupu 

igi 

to  drink 

£ei 

eigiqui 

drink 

gietana 

to  cavil 

giege                   criterian,  sense, 

ayqui 

to  harvest 

equi                        judgment 

cuaba 

canoe 

cuaba                 canoe 

quirica 

paper,  letter 

quirica 

juca 

sin 

juca 

egeque 

which,  he  who 

ege 

apupaisa 

to  cover 

bus 

capuqui 

cover 

edana 

horn 

das,  dac 

educl 

God 

dogit 

equiti 

face  to  face 

equive                behind 

esa 

ear  of  maize 

vec,  ves 

ecuisa 

to  frighten 

icia 

cazi  cati 

to  dirty 

aci-tui 

taca 

to  skin 

zacan 

ja  (suffix) 

of,  from 

ya  (suffix) 

nanada 

young  man 

nanat 

neiju 

to  rain 

anei                    rain 

susu 

to  suck 

zii 

iye 

to  kiU 

ayge;  hojai         wound;  to  kill 

tupu 

measure 

tupuge 

ebana 

cheek 

an 

diaque 

very 

dai                     much 

ayjama 

nothing 

am  ege 

vesa 

to  swim 

viigi 

vesaaqui 

swimmer 

viigici 

cipi-roduni 

urine 

ciquige 

ebi 

nose 

hei 

tapi 

to  wink 

an                      eye-lid 

mijiji 

beach 

mij                      stone 

zereji 

hurry 

feri 

mepe 

to  gather 

eque 

yete 

mouse 

mece 

cace 

net 

saji 

atta 

relation  by 

atta                   nephew 

blood  (?) 

sanada 

green 

za 

miquia 

thou 

mi 

cuejiji 

wind 

pititi  (onomatopoetic?) 

mi-cuanaja 

yours 

miin 

INTRODUCTION  xcv 


dane 

to  grow  up 

pane;  pani 

grown;  adult;  to 

raise;  to  grow 

up 

epere 

lateral  part  of 

merere 

back  part  of  the 

the  body 

body 

suqui 

tickling 

ciquinege 

The  Itonama  language  is  somewhat  removed  from  the 
Tacana  family,  although  it  contains  two  important  words,  which, 
etymologically,  may  be  related  to  the  respective  Moseteno  terms. 
These  words  are: 

ITONAMA  MOSETENO 

icu  head  juci 

papapana1  cheek  an 

1  Carib  pana  "ear." 


APPENDIX  A 
BRESSON'S   PLAGIARISM   OF  WEDDEL 

From  the  comparisons  below,  which  certainly  show  the 
most  audacious  intellectual  "filibustering,"  it  can  easily  be 
inferred  what  value  ought  to  be  attributed  to  the  assertions 
advanced  by  the  most  unscrupulous  of  all  modern  South  Ameri- 
can travelers  about  the  countries  he  claims  to  have  crossed,  and 
about  the  aboriginal  inhabitants  he  alleges  to  have  visited. 

The  following  quotations  placed  side  by  side  show  the 
source  of  Bresson's  "learning:" 


WEDDEL,  1853 

p.  410-411.  "...  la  decou- 
verte  par  les  Espagnols  des 
richesses  de  la  quebrada  de  Tipu- 
ani  remonterait  au  commence- 
ment du  XVIF  siecle.  Un  cor- 
regidor  de  la  ville  de  Sorata 
aurait  penetre  dans  cette  vallee, 
vers  1'annee  1635,  et  y  aurait  vu 
plusieurs  milliers  d'Indiens  oc- 
cupes  aux  lavages.  .  .  .  ' 

pp.  416-417.  "Parmi  di- 
verses  grandes  entreprises  etab- 
lies  dans  le  district  de  Tipuani, 
vers  cette  epoque,  on  cite  en  par- 
ticulier  celle  que  dirigeait  un 
mineur  du  nom  d'Andres  Coll. 
II  exploita  les  veneros  du  ravin 
pendant  environ  trente-quatre 
ans,  et  paya  pendant  ce  laps  de 
temps,  en  droits  (3  %)  au 
gouvernement  espagnol,  la  som- 
me  de  236,000  piastres,  ce  qui 


BRESSON,  1886 

p.  481.  "La  decouverte,  par 
les  Espagnols,  des  richesses  de 
la  vallee  de  Tipuani  remonte  au 
commencement  du  dix-septieme 
siecle.  Un  corregidor  de  Sorata 
ayant  penetre  dans  cette  que- 
brada, vers  1635,  y  vit  plusieurs 
milliers  d'Indiens  occupes  au 
lavage  du  sable  aurifere." 

p.  481.  "Parmi  les  diverses 
entreprises  qui  s'etablirent  depuis 
dans  le  district  de  Tipuani  .  .  . 
d'aucuns  ecrivent  Tipoani  (sic.) 
...  on  cite  celle  que  dirigeait 
un  mineur  du  nom  d'Andres  Coll, 
qui  exploita  des  lavaderos  pen- 
dant trente-quatre  ans  et  paya 
pendant  ce  temps,  en  droits,  au 
gouvernement  espagnol,  la  som- 
me  de  236,000  piastres  fortes; 
ce  qui  suppose  un  benefice 


xcvi 


INTRODUCTION 


xcvn 


supposerait  un  benefice  d'environ 
40  millions  de  francs  ..." 

p.  41 7.  "  Une  autre  compagnie, 
a  la  tete  de  laquelle  se  trouvait 
un  chanoine  appele  Gutierres 
Segurola,  retira  de  la  plage  de 
San  Agustin  del  Recodo,  voisine 
du  village,  un  benefice  net  de 
plus  de  2  millions  de  piastres." 

p.  417.  "En  1761,  il  se  forma 
une  association  composee  de 
douze  habitants  de  La  Paz, 
d'Arequipa  et  de  Lima  sous  la 
denomination  de  "El  Aposto- 
lado."  Son  but  etait  de  de- 
tourner  la  riviere  de  Tipuani  du 
cours  qu'elle  suivait  alors,  entre 
la  gorge  de  la  Cueva  et  celle  de 
Chacapunco,  dans  une  etendue 
d'environ:  1,200  metres,  et  d'en 
exploiter  le  lit  mis  a  sec.  ..." 

p.  418.  "Les  resultats  bruts 
de  1'operation  furent  assez  beaux; 
mais  les  frais  en  engloutirent  une 
si  grande  partie,  que  le  benenet 
n'est  represente  que  par  une 
somme  minime." 

ibid.  "  C'est  ce  que  1'on  pourra 
voir  par  la  lecture  des  trois 
chiffres  suivarits  que  j'extrais 
d'un  resume  succinct  des  livres 
de  compte  de  M.  Villamil,  don- 
nant  le  resultat  de  toutes  les 
operations  de  mines  entreprises 
par  lui  a  Tipuani  Valeur  de  Tor 
retire  de  la  quebrada  de  Tipuani, 
depuis  1'annee  1823,  jusqu'a 
1'annee  1842,  par  don  Idelfonso 

Villamil 8,046,920  fr. 

Frais 6,234,965  " 

Profit  net 1,811,955  fr- 

1  If  the  items  were  correct,  his  personal  profit  would  have  amounted  to  i,8ii>9°° 
francs. 


d'environ       40       millions       de 
francs  ..." 

p.  481 .  "Une  autre  compagnie, 
fondee  par  un  chanoine  du  nom 
de  Gutierrez  Segurala  (!)  retira 
des  sables  d'une  plage  voisine  du 
village,  un  benefice  net  depassant 
12  (sic/)  millions  de  francs." 

p.  481.  "En  1761  douze  habi- 
tants de  la  ( !)  Paz  f ormerent  un 
syndicat,  sous  la  singuliere  de- 
nomination de  El  Apostolado, 
dont  1'objet  etait  de  detourner 
le  rio  Tipuani,  sur  une  longueur 
d'un  kilometre  et  demi,  et  de 
laver  les  sables  auriferes  de  son 
lit. 


ibid.  "Les  resultats  bruts  de 
cette  entreprise  furent  des  plus 
brillants,  mais  il  parait  que  les 
frais  furent  tels  qu'ils  en  englou- 
tirent la  plus  grande  partie." 

ibid.  "Qu'on  en  juge:  un 
sieur  Villamil,  dans  une  periode 
de  vingt  ans,  a  retire  des  sables 
de  Tipuani,  8,046,900  francs 
d'or;  et,  bien  que  la  main- 
d'oeuvre  soit  extraordinairement 
bon  marche,  les  frais  ont  monte 
a  la  somme  de  6,235,000  (sic!) 
francs,  d'ou  ses  benefices  per- 
sonnels se  sont  reduits  a  environ 
1,800,000  (sic!)1  francs." 


xcvni 


SCHULLER 


INDIANS 


WEDDEL,  1853 

p.  445.  "Le  costume  des  In- 
diens  Lecos  consiste,  chez  les 
deux  sexes,  en  une  grand  chemise 
sans  manches,  appelee  talle,  qui 
leur  tombe  jusqu'a  mi-jambe.  Ce 
vehement  ne  differe  en  rien  du 
tipoi1  des  Indiens  Chiquitos." 


p.  445.    "II  est  souvent  blanc 

et    quelquefois    bleu    ou    violet 
» 

ibid.  "  Les  femmes  se  mettent 
souvent  plusieurs  talles  1'un  sur 
1'autre,  et  les  hommes  ajoutent 
frequemment  a  ce  vetement  un 
pan  talon.  ..." 

pp.  445-446.  "Quelques  unes 
de  celles-ci  se  tressent  lachevelure 
en  deux  nattes  qu'elles  laissent 
pendre  sur  leur  dos.  ..." 

p.  446.  "Les  armes  dont  ces 
Indiens  se  servent,  aujourd'hui, 
sont  le  fusil  et  Fare." 

p.  447.  "II  est  fait  avec  le 
bois  du  palmier  Chonta.  .  .  .  Les 
fleches,  dont  les  dimensions  en 
longueur  sont  a  peu  pres  les 
me'mes,  sont  formees  du  pedon- 
cule,  ou  de  la  partie  superieure  de 
la  tige,  d'une  graminee  geante, 
appelee,  par  suite  de  son  usage, 
Gynerium  saggitale,  elles  sont 
armees  de  pointes  de  bambou  ou 
de  bois  de  palmier  .  .  .  Quel- 
ques unes  sont  enjolivees  de 
plumes  brillantes." 

1  Doubtless  borrowed  from  Chiriguano  tipoy  "shirt." 


BRESSON,  1886 

p.  468.  "Le  costume  des  In- 
diens Mosetenos  consiste  en  une 
grande  chemise,  sans  manches, 
qui  tombe  jusqu'a  mi-jambes. 
Ce  vetement,  impose  par  les  mis- 
sionaries; ne  differe  en  rien  de 
celui  des  Indiens  Lecos,  Chiqui- 
tos, Mojos  et  Muras  que  j'aurai 
bientot  1'occasion  de  decrire." 

p.  468.  Le  talle  ...  est  ordi- 
nairement  blanc  et  quelquefois 
bleu  ou  violet." 

ibid.  "...  Les  femmes  se 
mettent  souvent  plusieurs  talles 
1'un  sur  1'autre,  .  .  .  et  les  hom- 
mes ajoutent  quelquefois  un 
pantalon  a  ce  vehement  un  peu 
primitif.  ..." 

p.  469.  "Les  femmes  portent 
les  cheveux  longs,  separes  en 
deux  tresses  rudes  et  brillantes 
qu'elles  laissent  pendre  sur  le 
dos." 

ibid.  "Les  armes  dont  ces 
Indiens  se  servent  aujourd'hui 
sont  le  fusil  et  1'arc." 

p.  469.  "L'arc,  en  bois  du 
palmier  chouta  (sic!)  .  .  .  Les 
fleches,  armees  de  pointes  de 
bambous  ou  de  bois  de  palmier, 
sont  formees  du  pedoncule  d'une 
graminee  gigantesque, —  Gyner- 
ium saggitale  —  Quelques-unes 
de  ces  fleches  sont  enjolivees  de 
plumes  brillantes.  ..." 


INTRODUCTION 


XC1X 


ibid.  "La  nourriture  des  habi- 
tants de  Guanay  est  essentielle- 
ment  vegetale.  Le  ma'is  et  la 
banane  en  font  la  base." 

pp.  447-448.  "(When  they 
are  fishing),  car  ils  ont  soin  de 
saler  et  de  fumer  ou  de  secher  au 
soleil  tout  ce  qui  ne  sert  pas  a  la 
consommation  immediate." 

p.  447.  "...  Les  Lecos  sont 
trop  paresseux  pour  chasser  et 
pecher  avec  beaucoup  d'ardeur; 
cependant,  quand  ils  s'en  occu- 
pent,  ils  sont  ordinairement 
heureux,  et  les  provisions  qu'ils 
font  dans  ces  occasions  leur 
durent  longtemps.  .  ." 

p.  448.  "La  fleche  et  1'hame- 
fon  ne  sont  pas  les  seuls  moyens 
usites  par  les  Lecos  pour  capturer 
les  habitants  de  leurs  eaux;  ils 
se  servent  aussi  quelquef ois  dans 
ce  but  de  poison  dont  ils  infectent 
les  rivieres,  ainsi  que  cela  se 
pratique  chez  un  certain  nombre 
d'autres  tribus  de  1'Amerique  du 
Sud." 

p.  449.  "  Dans  d'autres  parties 
de  la  Bolivie,  et  notamment  dans 
les  Yungas,  on  se  sert,  pour  em- 
poisonner  les  rivieres,1  de  la  tige 
fraiche  d'une  petite  liane  appelee 
Pekho  ou  Sacha  dont  on  broie 
une  ou  deux  brasses,  sur  une 
pierre,  dans  le  point  de  la  riviere 
que  Ton  veut  infecter." 

ibid.  ".  .  .  et  des  que  1'eau 
s'en  trouve  chargee,  les  poissons 


ibid.  "La  nourriture  de  ces 
Indiens  est  presque  exclusive- 
ment  vegetale.  Le  mais  et 
surtout  les  bananes  sont  les 
mets  favoris  des  Mozetenos." 

ibid.  "Quand  ils  p€chent,  ils 
ont  soin  de  saler  et  de  fumer  tout 
le  poisson  qui  ne  doit  pas  servir 
a  leur  consommation  immediate, 
et  comme  ils  sont  tres  sobres  les 
provisions  qu'ils  font  dans  ces 
occasions,  aussi  bien  qu'a  la 
chasse,  durent  tres  longtemps." 


ibid.  "Outre  la  fleche  et  1'ha- 
mecon,  les  Indiens  des  Yungas 
ont  encore  un  autre  moyen  pour 
capturer  les  poissons.  Ils  se 
servent,  dans  ce  but,  d'un  poison 
dont  ils  infectent  la  riviere, 
ainsi  que  cela  se  pratique  chez 
toutes  les  tribus  abori genes  que 
j'ai  visitees  dans  ce  voyage 
d'exploration  "  (sic/) 

ibid.  "Les  Mozetenos  se  ser- 
vent de  la  tige  fraiche  d'une 
liane  qu'ils  nomment  pekho, 
dont  ils  broient  3  ou  4  metres  sur 
une  pierre  dans  la  partie  de  la 
riviere  qu'ils  veulent  empoi- 
sonner.  .  ." 


ibid.      "Des    que    1'eau    s'en 
trouve     chargee,     les     poissons 


1  Not  the  rivers  —  the  current  of  these  rivers  annuls  the  effect  of  the  barbasco 
(menispermum  cocculus)  —  but  the  creeks  and  bays,  or  remansos,  where  the  current 
is  almost  imperceptible.  Cf.  Marcoy,  op.  cit.,  p.  545. 


SCHULLER 


qui  s'y  rencontrent  viennent 
flotter  inanimes  a  la  surface,  ou 
on  les  recueille  sans  peine." 

ibid.  "La  substance  employee 
a  cet  effet  par  les  Indiens  de 
Guanay  (the  Leco)  est  le  sue 
laiteux  d'un  des  plus  grands 
arbres  de  leurs  for£ts,  connu  par 
eux  sous  le  nom  de  Soliman,  et 
qui  n'est  autre  que  1'Ajuapar  des 
habitants  de  la  Nouvelle- 
Grenade,  ou  le  Sablier  des  An- 
tilles francaises,  et  enfin  1'Hura- 
crepitans  des  botanistes.  Pour  se 
procurer  ce  lait  veneneux,  ils 
font  de  nombreuses  entailles  a 
1'ecorce  de  1'arbre,  et  le  sue  qui  en 
exsude  va  aussitdt  imbiber  la 
terre  qui  entoure  le  pied  du 
tronc.  Cette  terre,  recueillie 
dans  un  grand  sac,  est  jetee  dans 
la  partie  de  la  riviere  oft  doit 
avoir  lieu  la  peche." 

p.  457.  "(Leco  Indians)  leur 
physionomie  moins  ouverte  .  .  . 
Leurs  yeux  sont  presque  hori- 
zon taux." 


viennent  flotter  inanimes  a  la 
surface,  ou  on  les  recueille  sans 
peine." 

p.  480.  "Les  Lecos  empoison- 
nent  aussi  les  eaux  des  rivieres. 
La  substance  qu'ils  emploient  a 
cet  usage  est  le  sue  laiteux  du 
Soliman,  grand  arbre  des  forets, 
qui  n'est  autre  que  le  sablier  des 
Antilles. 


Pour  se  procurer  ce  lait  vene"- 
neux,  les  Indiens  font  de  nom- 
breuses entailles  a  1'ecorce,  et  le 
sue  qui  en  exsude  va  aussitot 
imbiber  la  terre  qui  entoure  le 
pied  de  1'arbre.  Cette  terre  qui, 
recueillie  avec  soin,  est  jetee 
dans  la  partie  de  la  riviere  ou 
doit  avoir  lieu  la  pe"che. " 

ibid.  "La  physionomie  des 
Lecos  est  ouverte  .  .  .  leur 
yeux  sont  presque  hori- 
zontaux.  ,  ." 


Furthermore,  Dr.  Weddel's  references  to  the  interesting 
tribe  of  the  Callahuaya  Indians  have  been  copied  almost  word 
for  word  by  Bresson  without  citing  his  source  of  information. 


WEDDEL,  1853 

pp.  177-178.  "Ces  Indiens 
Callahuayas,  dont  1'histoire  est  a 
peine  connue,  constituent  une 
nation  particuliere  enclavee  au 
milieu  de  celles  des  Quichuas  et 
des  Aymaras,  et  dont  les  membres 
se  sont  acquis  une  espece  de 
celebrite  comme  medecins  et 
comme  sorciers.  .  .  Les  Calla- 
huayas sont  essentiellement 


BRESSON,  1886 

p.  467-468.  "Les  Indiens 
Callahuayas  constituent  une 
tribu  a  part,  enclavee  au  milieu 
de  celles  des  Aymaras  et  des 
Quichuas.  Les  individus  de  cette 
tribu  ont  une  celebrite  de  gueris- 
seurs  qui  les  fait  tout  particu- 
lierement  respecter.  Ils  sont 
essentiellement  voyageurs  et  pas- 
sent  pour  Stre  quelque  peu 


INTRODUCTION 


ci 


voyageurs,  et  a  tel  point  que  1'on 
en  voit,  chose  rare  pour  des 
Indians,  quitter  leurs  pays  et 
atteindre,  avec  leur  fortune  sur 
le  dos,  aux  extremes  limites  de 
la  republique  Argentine.  Leur 
costume,  que  revStent  souvent, 
pour  se  distraire,  les  cholos  de 
La  Paz,  consiste  en  une  culotte 
noire  sur  laquelle  retombe  un 
poncho  rouge,  en  une  grande 
cravate  de  laine  de  vigogne  et  un 
bonnet  auricule  surmonte  d'un 
chapeau  a  grands  bords.  Enfin 
une  besace  ornee  d'anciennes 
monnaies  d'argent  contient  leur 
petite  pharmacie,  et  ils  portent 
invariablement  au  cou,  comme 
marque  distinctive,  un  crucifix 
d'argent  massif."1 

The   chapter  entitled:    " L' Agriculture   de  Bolivia,"   etc.,2 
pp.  619  passim,  is  also  copied  almost  entirely: 


sorciers.  J'en  ai  recontre  un  peu 
partout,  en  Bolivie,  ou  je  les 
reconnaissais  facilement  a  leurs 
costume  bizarre:  une  culotte 
noire,  un  poncho  rouge  et  un  bon- 
net auricule  que  surmonte  un 
vaste  sombrero  en  poil  de  vigogne. 
Sur  la  poitrine  ils  ont  toujours 
une  enorme  croix,  en  argent 
vierge,  qui  est  pour  ainsi  dire  la 
marque  distinctive  de  leur 
specialite." 


WEDDEL,  1853 

p.  134.  "  Sous  un  point  de  vue, 
le  marche  peut  en  effet  etre  re- 
garde  comme  le  miroir  d'une  des 
parties  les  plus  importantes  des 
habitations,  je  veux  dire  de  leur 
partie  culinaire." 

p.  136.  "Une  autre  considera- 
tion qui  peut  donner  quelque 
interet  a  1'etude  d'un  marche, 
c'est  que  cette  etude  permet  sou- 
vent  de  determiner,  au  premier 
coup  d'oeil,  la  nature  du  climat 
de  1'endroit  ou  Ton  se  trouve." 

1  These  ambulant  Indian  druggists  —  the  "  Wurzelsepp"  of  the  southern  hemi- 
sphere —  are  called  cuico(s) .    The  same  designation  is  applied  by  the  Chileans  to 
all  Bolivians  indiscriminately. 

2  Published  also  in  the  "Revue  des  Industries  et  des  Sciences  Chemiques  et 
Agricoles,"  Paris. 


BRESSON,  1886 

p.  621.  "Le  marche  d'une 
grande  ville  comme  la  Paz  doit 
etre  regarde  comme  le  miroir 
d'une  des  parties  les  plus  im- 
portantes des  habitations,  je 
veux  dire  de  leur  alimentation." 

ibid.  "L'etude  des  produc- 
tions vegetales  d'un  pays  permet 
souvent  de  determiner  au  pre- 
mier coup  d'oeil  la  nature  du 
climat  de  1'endroit  ou  1'on  se 
trouve.  . 


cii SCHULLER 

p.  151.     "Les  senoritas  de  La  ibid.    "  Les  senoritas  bolivianas 

Paz  en  sont  toutes  extre"mement  sont  extre'mement  friandes  de  ce 

friandes,  et  elles  ont  1'habitude,  mets,   que  1'on  designe  sous  le 

lorsque  les  taiachas  sont  de  sai-  nom    de    taiacha,    et    qu'elles 

son,  d'en  prendre  comme  rafrai-  prennent,    comme    rafraichisse- 

chissement,  pendant  la  chaleur  ment,  en  le  trempant  dans  du 

du  jour,  en  les  trempant  dans  de  sirop  de  canne  a  sucre." 
la  melasse." 

Furthermore,  the  description  of  some  of  the  national  meals 
of  the  Bolivians,  as  for  instance,  "chupe  de  leche,"  "aji  de 
disparates,"  and  so  forth,  were  taken  from  Weddel  (pp.  162-163) 
without  the  slightest  reference  to  the  latter's  work. 

In  regard  to  the  illustrations  inserted  as  "originals"  in 
Bresson's  book,  it  ought  to  be  stated  here  that  several  of  these 
pictures  have  been  copied  with  only  slight  changes  from  the 
work  entitled  "The  Amazon  and  Madeira  Rivers,"  according 
to  the  sketch-  and  note-book  of  the  German  explorer  Franz 
Keller,  published  in  New  York  (the  German  edition  in  Stuttgart) 
in  1874  by  Keller-Leuzinger. 


APPENDIX  B 

ESTADO  ECLESlASTICO  DEL  ARZOBISPADO  DE  LA  PLATA1 

Sucre,  Diciembre  16  de  1875 
Colegio  de  Propaganda  Fide  de  esta  capital: 

Sacerdotes: 

Comisario  General  Guardian      Fray  Bartolome  Casasnovas 

Fray  Vicente  Belenguer 
Fray  Antonio  Vinent 
Fray  Gregorio  Cintora 
Fray  Salvio  Costa 
Fray  Francisco  Saenz 
Fray  Melchor  Azcunaga 
Fray  Mariano  Chavarria 
Fray  Jose  Font 
Fray  Pacifico  Salsamendi 
Fray  Agustin  Muniusguren 
Fray  Julian  Vergara 
Fray  Ignacio  Villagra 
Fray  Manuel  Bajo 
Fray  Antonio  Suarez 
Fray  Ignacio  Eguia 
Fray  Jose  Uriburo 
Fray  Francisco  Torrentegui 

Hermanos : 
Fray  Salvador  Cedo 
Fray  Martin  Barrena 
Fray  Ignacio  Lizaralde 
Fray  Pedro  Rivera 

1  Extract  from  an  unpublished  manuscript  in  Northwestern  University  Library. 

ciii 


civ SCHULLER 

Colegio  de  Propaganda  Fide  de  Potosi: 

Sacerdotes: 
Guardian  Fray  Teodoro  Massa 

Fray  Estanislao  Simonetti1 

Fray  Juan  Carvini 

Fray  Felix  Sanges 

Fray  Angelico  Martarelli 

Fray  Buenaventura  Capomagi 

Fray  Francisco  S.  Melchor2 

Fray  Vicente  Piccinini 

Fray  Tomas  Turchetti 

Fray  Jaime  Ricciotti 

Fray  Casimiro  Mancini3 

Fray  Andres  Basili4 

Fray  Romualdo  D'Ambrosi5 

Fray  Domingo  Piccinci 

Coristas: 

Fray  Antonio  Campero 
Fray  Leonardo  Federici 

Legos : 

Fray  Antonio  Giantomaso 
Fray  Luis  M.  de  Paulis 
Fray  Pacifico  Caero 
Fray  Luis  Maurizio 
Fray  Jose  Bocabella 
Fray  Alejandro  Nicolini 
Fray  Anastasio  Peruzzi 
Fray  Cayetano  Chileno 
Fray  Angel  Santos 
Fray  Cecidio  Cipola 

Missionary  among  the  Indians  of  Parapiti;  cf.  Cardus,  op.  cit.,  p.  53. 
Founder  of  the  missions  of  San  Francisco  and  San  Antonio,  1871  and  1872 
respectively,  among  the  Indians  of  Parapiti;  1.  c.  p.  53. 

8  On  the  journeys  made  by  Father  Mancini  in  North  Bolivia,  see  Armentia, 
"Navegaci6n,"  p.  28;  he  calls  Mancini  "Samuel." 
4  Cardus,  p.  53. 
6  Missionary  at  San  Pascual  de  Boicobo,  a  Chiriguano  village;  cf.  Cardus,  p.  57. 


INTRODUCTION cv 

Fray  Pascual  Rosato 
Donados : 

Hermano  Mateo  Barriga 
Hermano  Aurelio  Moral 

Colegio  de  Propaganda  Fide  de  Tarija: 

Sacerdotes: 

Guardian  Comisario  Fray  Alejandro  Maria  Corrado1 

de  Misiones  Fray  Alejandro  Ercole 

Fray  Zeferino  Muzzani2 
Fray  Jose  Gianeli 
Fray  Antonio  Araoz 
Fray  Dominico  Guerrini 
Fray  Jose  Marinangeli 
Fray  Nazareno  Dimeco3 
Fray  Maximo  Pierrazoli 
Fray  Rafael  Giradengo 
Fray  Santiago  Mequi 
Fray  Marino  Mariani 
Fray  Angel  Riquieri  (Ricchieri) 
Fray  Eliseo  Molina 
Fray  Doroteo  Gianequini 

(Gianecchini)4 

Fray  Geronimo  Bacili  (Basili)5 
Fray  Vicente  Marceleti6 
Fray  Jose  Ferri 

1  Erroneously  called  Coronado  in  "La  Lengua  Leca"  by  Lafone  Quevedo,  p.  5, 
note  (2).    Father  Corrado  is  the  author  of  the  "  Catecismo  de  la  Doctrina  cristiana, 
con  varias  oraciones  y  practicas  devotas  en  lengua  Chiriguana  con  su  traduccion 
literal  al  Castellano,  para  el  uso  de  las  Misiones  del  Colegio  de  Propaganda  Fide  de 
Tarija  en  la  Republica  de  Bolivia,"  Sucre,  1871. 

2  Author  of  the  "Noticias  Historicas  sobre  las  misiones  en  la  Republica  de 
Bolivia,"  appended  to  Amich's  "Compendio  Historico,"  etc.,  Paris,  1854. 

3  Missionary  at  the  Chiriguano  settlement  of  Tarayri;  cf .  Cardus,  p.  30. 

4  "Diario  de  la  Expedicion  exploradora  Boliviana  al  Alto  Paraguay  de  1886-87." 
Asis,  Tip.  de  la  Porciuncola,  1896.     Giannecchini's  Mataco  vocabulary  has  been 
published  by  Lafone  Quevedo. 

6  Missionary  at  San  Jose  de  Tigiiipa;  cf.  Cardus,  p.  31. 
6  Missionary  at  San  Miguel  de  Itau;  1.  c.,  p.  25. 


cvi SCHULLER 

Fray  Nicolas  Maria  Sesti 
Fray  Julio  Maria  Bregoli 
Fray  Buenaventura  Masini 

(Massimi) 

Fray  Vicente  Manuali1 
Fray  Bernardino  Turbesi2 
Fray  Luis  Vannuchi 
Fray  Antonio  Gatti 
Fray  Gervasio  Costa 
Fray  Leon  Orseti  (Orsetti)3 
Fray  Mauricio  Monacelli4 
Fray  Berardo  Chisco 
Fray  Sebastian  Pifferi5 
Fray  Guido  Cremona6 
Fray  Bernardino  Lombardi 
Fray  Santiago  Romano7 
Fray  Pedro  Angelisanti 

Coristas: 

Fray  Leonardo  Stasi8 
Fray  Silvestre  Lardani 
Fray  Francisco  Cuyola9 
Fray  Jose  Rossini 

Legos: 

Hermano  Santos  Alonso 
Hermano  Jose  Velasquez 

1  Companion  of  the  former  at  San  Miguel  de  Itau;  cf.  1.  c.  p.  25. 

*  Missionary  at  Nuestra  Senora  de  las  Misericordias  de  Machereti;  1.  c.,  p.  32. 

*  Companion  of  Father  Sebastian  Pifferi  at  the  mission  of  San  Roque  de  Aguai- 
renda;  cf.  1.  c.,  p.  26. 

4  Missionary  at  San  Francisco  on  the  Upper  Pilcomayo;  cf.  1.  c.,  p.  29. 
8  Missionary  at  San  Roque  de  Aguairenda;  cf.  1.  c.,  p.  26. 

6  Companion  of  Father  Turbessi;  cf.  1.  c.,  p.  34. 

7  Cardus,  p.  33,  writes  "Romero."    The  latter  was  a  companion  of  F.  Turbessi 
at  Machereti,  a  Chiriguano  mission. 

8  Afterwards  companion  of  Father  Dimeco  at  the  mission  of  La  Purfsima  de 
Tarayri;  cf.  1.  c.,  p.  31. 

9  Cardus,  p.  29,  gives  "  Cayola."    The  latter  was  a  companion  of  Father 
Monacelli  at  San  Francisco,  a  Chiriguano  mission  not  far  from  Aguairenda. 


INTRODUCTION cvii 

Hermano  Francisco  Mains 
Hermano  Querubin  Pucchetti 
Hermano  Eugenio  Marconi 
Hermano  Manuel  Medrano 


APPENDIX  C 
BIBLIOGRAPHY 

MANUSCRIPT  SOURCES 

ANONYMOUS.  Estado  Eclesiastico  del  Arzobispado  de  La  Plata, 
Sucre,  Diciembre  16  de  1875.  In  Lanza  collection  of  mss.  now 
owned  by  Northwestern  University  Library,  Evans  ton,  Illinois. 

ANONYMOUS  (Samuel  Fritz).  Vocabulario  en  la  Lengua  Castellana, 
la  del  Ynga,  y  Xebera.  Ms.  original,  autograph  of  Father  Fritz, 
of  the  1 8th  century;  preserved  in  the  Library  of  the  British 
Museum,  Cod.  Add.  25,323.  (The  copies  of  the  vocabulary  made 
by  the  editor,  as  well  as  of  the  grammar  of  the  same  idiom,  also 
composed  by  the  noted  German  Jesuit,  exist  at  the  National 
Library,  in  Rio  de  Janeiro,  and  at  the  Library  of  Congress,  Wash- 
ington, D.  C.) 

MATA,  PEDRO  DE  LA.  Arte  de  La  Lengua  Cholona.  Ms.  pre- 
served in  the  Library  of  the  British  Museum,  Cod.  Add.  25,322. 
Composed  at  Truxillo,  Peru,  1748.  (One  of  the  copies  made  by 
the  editor  in  1912,  is  now  in  the  Library  of  Congress,  Washington, 
B.C.) 

PRINTED  SOURCES 

ANONYMOUS.  Relation  verdadera  del  discurso  y  subceso  de  la  Jornada 
y  descubrimiento  que  hize  desdel  ano  de  1567  hasta  el  de  69.  In 
Maurtua,  Juicio  de  Limites  entre  el  Peru  y  Bolivia,  v.  6,  pp. 
17-68. 

ADAM,  LUCIEN.  Notice  Grammaticale  sur  la  langue  Mosetena. 
Revue  de  Linguistique,  v.  22,  pp.  237-246.  Paris,  1889. 

AMICH,  JOSE.  Compendio  Historico  de  los  trabajos,  fatigas,  sudores 
y  muertos  que  los  ministros  evangelicos  de  la  Serafica  Religion 
han  padecido  por  la  conversion  de  las  almas  de  los  Gentiles  en  las 
montanas  de  los  Andes.  Paris,  1854. 

ARAMBURU,  E.  Carta  del  Padre  Fray  Esteban  de  Aramburu, 
Ministro  Provincial  de  la  provincia  del  Cuzco,  sobre  todo  lo 
ocurrido  en  las  conversiones  de  San  Antonio  de  los  Charcas.  In 
Maurtua,  Juicio  de  Limites  entre  el  Peru  y  Bolivia,  v.  12,  pp. 

I3I-I37- 

cviii 


INTRODUCTION cix 

ARMENTIA,  NICOLAS.  Navegacion  del  Madre  de  Dios.  Biblioteca 
Boliviano,  de  Geografia  e  Historia,  I.  La  Paz,  1887. 

ARMENTIA,  NICOLAS.  Los  Indies  Mosetenes  y  su  lengua.  Intro- 
duction por  Samuel  A.  (lejandro)  Lafone  Quevedo.  Anales  de  la 
Sociedad  Cientifica  Argentina,  vols.  52-63,  Buenos  Aires,  1901-1902. 

ARMENTIA,  NICOLAS.  Arte  y  Vocabulario  de  la  Lengua  Cavinena 
.  .  .  con  notas  por  Samuel  A.  (lejandro)  Lafone  Quevedo.  Re- 
vista  del  Museo  de  La  Plata,  vol.  13,  La  Plata,  1906. 

BALLIVIAN,  ADOLFO.  El  Laudo  Argentine  inaceptable  para  Bolivia 
inconveniente  para  el  Peru.  La  Paz,  n.  d. 

BALLIVIAN,  MANUEL  VICENTE.  Observaciones  sobre  la  Lengua  Pu- 
quina  del  Peru  por  Daniel  G.  Brinton.  Revista  del  Ministerio  de 
Colonizacidn  y  Agricultura,  vol.  2,  La  Paz,  1906. 

BARZANA,  ALONSO  DE.  Carta  del  Padre  Alonso  de  Barzana  escrita 
desde  la  Asuncion  del  Paraguay.  Setiembre  8  de  1594.  Rela- 
ciones  Geogrdficas,  vol.  2  (Peru)  Apendice,  pp.  LII-LXV,  Madrid, 
1885. 

BOAS,  FRANZ.    Kultur  und  Rasse.    Leipzig,  1914. 

BOLIVAR,  GREGORIO  DE.  Relation  de  la  entrada  del  Padre  Fray 
Gregorio  de  Bolivar,  en  compania  de  Diego  Bamirez  de  Carlos, 
a  las  provincias  de  indios  Chunchos,  en  1621.  In  Maurtua, 
Juicio  de  Limites  entre  el  Peru  y  Bolivia,  vol.  8,  pp.  205-235. 

BRESSON,  ANDRE.  Bolivie.  Sept  annees  d'explorations,  de  voyages 
et  de  sejours  dans  1'Amerique  Australe.  Paris,  1886. 

BRINTON,  DANIEL  G.  Note  on  the  Puquina  Language  of  Peru. 
Proceedings  of  the  American  Philosophical  Society,  vol.  28,  no.  134, 
pp.  242-248.  Philadelphia,  Pa.,  1890. 

BRINTON,  DANIEL  G.    The  American  Race.    New  York,  1891. 

BRINTON,  DANIEL  G.  Studies  in  South  American  Native  Languages. 
Proceedings  of  the  American  Philosophical  Society,  vol.  30,  no.  137, 
pp.  45-105.  Philadelphia,  Pa.,  1892. 

CARBAJAL,  CASPAR  DE.  Relation  que  escribio  Fr.  Caspar  de  Carbajal, 
fraile  de  la  Orden  de  Santo  Domingo  de  Gusman,  del  nuevo 
descubrimiento  del  famoso  rio  grande  que  descubrio  por  muy  gran 
ventura  el  Capitan  Francisco  de  Orellana  desde  su  nacimiento 
hasta  salir  a  la  mar,  con  cincuenta  y  siete  hombres  que  trajo 
consigo  y  se  echo  a  su  aventura  por  el  dicho  rio,  y  por  el  nombre 
del  capitan  que  le  descubrio  se  llamo  el  Rio  de  Orellana.  Seville, 
1894. 

CARDUS,  JOSE.  Lengua  Mosetena.  Las  Misiones  Franciscanas  entre 
los  infieles  de  Bolivia.  Barcelona,  1886.  Reprinted  by  Lafone 
Quevedo  in  Anales  de  la  Sociedad  Cientifica  Argentina,  vol.  54,  pp. 
281,  282.  Buenos  Aires,  1902. 


ex SCHULLER 

CARDUS-HERRERO.  La  Lengua  Leca  de  los  rios  Mapiri  y  Beni  segun 
los  mss.  de  los  PP  (Fray  Jose)  Cardus  y  (Andres)  Herrero.  Arre- 
glados  y  anotados  por  S.  A.  Lafone  Quevedo.  Buenos  Aires, 
1905. 

COBO,  BERNABE.  Historia  del  Nuevo  Mundo  .  .  .  Publicada  por 
primera  vez  con  y  otras  ilustraciones  de  D.  Marcos  Jimenez 
de  la  Espada.  Vol.  2.  Seville,  1891.  (Sociedad  de  Bibliofilos 
Andaluces.) 

CORRADO,  ALEJANDRO  MARfA.  Catecismo  de  la  doctrina  cristiana, 
con  varias  oraciones  y  practicas  devotas  en  lengua  Chiriguana 
con  su  traduccion  literal  al  Castellano.  Para  el  uso  de  las  Misiones 
del  Colegio  de  Propaganda  Fide  de  Tarija  en  la  Repiiblica  de  Bo- 
livia. Sucre,  1871. 

CORRADO,  ALEJANDRO  MARLA.  El  Colegio  Franciscano  de  Tarija. 
Quaracchi,  1896.  (Italian  translation,  Quaracchi,  1897.) 

CREQUi-MoNTFORT-RiVET.  Linguistique  Bolivienne.  Le  groupe 
Otuke.  Extrait  du  Journal  de  la  Societe  des  Americanistes  de 
Paris,  vol.  9,  1912. 

CUEVA,  FRANCISCO.  Principes  et  Dictionnaire  de  la  Langue  Yurucare 
ou  Yurujure  composes  par  le  R.  P.  La  Cueva  et  publics  conforme- 
ment  (?)  au  Manuscrit  de  A.  D'Orbigny,  ^\r  Lucien  Adam.  Paris, 
1893.  (Vol.  1 6  of  Bibliotheque  Linguistique  Americaine.) 

EHRENREICH,  PAUL.  Die  Ethnographic  Siidamerikas  im  Beginn  des 
XX.  Jahrhunderts  unter  besonderer  Beriicksichtigung  der  Natur- 
volker.  Archiv  fur  Anthropologie,  N.  F.  Band  3,  Heft  i,  Braun- 
schweig, 1904. 

FALB,  RUDOLF.  Das  Land  der  Incas  in  seiner  Bedeutung  fur  die 
Urgeschichte  der  Sprache.  Leipzig,  1883. 

FIGUEROA,  FRANCISCO  DE.  Relation  de  la  Misiones  de  la  Compania 
de  Jesus  en  el  pais  de  los  Maynas.  Coleccion  de  los  libros  y  docu- 
mentos  references  a  la  Historia  de  America,  vol.  i,  Madrid,  1904. 

GIANNECCHINI,  DoROTEO.  Diario  de  la  Expedition  exploradora 
Boh'viana  al  Alto  Paraguay  de  1886-87.  S.  M.  de  los  Angelos 
(Asis)  [Santa  Madonna  degli  Angeli]  1896. 

GUMILLA,  JOSE.  El  Orinoco  ilustrado  y  defendido,  historia 
natural,  civil  y  geografica  de  este  gran  no.  (Edited  by  Father 
Obregon,  Barcelona,  1791.) 

HARDENBURG,  W.  E.  The  Putumayo,  the  Devil's  Paradise.  Edited 
by  C.  Reginald  Enock.  London,  1912. 

HEATH,  EDWIN  R.  Dialects  of  Bolivian  Indians.  A  philological 
contribution  from  material  gathered  during  three  years  residence 
in  the  Department  of  Beni,  in  Bolivia.  Kansas  City  Review  of 
Science  and  Industry,  vol.  6,  no.  12,  April,  1883. 


INTRODUCTION cxi 

HERRERO,  ANDRES.     Doctrina  y  Oraciones  Cristianas  en  Lengua 

Mosetena  traducidas  en  espanol,  palabra  por  palabra.    Rome, 

1834. 
HERRERO,  ANDRES.    Doctrina  Cristiana  en  Lengua  Leca  del  Guanai. 

Published  by  Lafone  Quevedo  in  La  Lengua  Leca,  Buenos  Aires, 

1905,  pp.  50  (2o)-64(34);   pp.  <%fo$hV>3M. 
HERVAS,  LORENZO.    Vocabulario  Poligloto.    Idea  dell'  Universe,  vol. 

20.     Cesena,  1787. 
HERVAS,  LORENZO.     Saggio  Pratico  delle  Lingue.    Idea  dell'  Universe, 

vol.  21.     Cesena,  1787. 
HESTERMANN,  FERDINAND.    Die  Pano-Sprachen  und  ihre  Beziehun- 

gen.     V ' erhandlungen   des   XVI.   Internationalen   Amerikanisten- 

Kongress,  pp.  645-650.     Wien,  1908. 
KELLER,  FRANZ.    The  Amazon  and  Madeira  Rivers.    New  York, 

1874. 
LENZ,  RODOLFO.    Diccionario  Etimolojico  de  las  voces  chilenas  deri- 

vadas  de  lenguas  indijenas  americanas.     (Publicado  como  anexo 

a  los  Anales  de  la  Universidad  de  Chile.)     Santiago  de  Chile, 

1904-1910. 
LICHTENSTEIN,  WALTER.     Report  to  the  President  of  Northwestern 

University  on  the  Results  of  a  Trip  to  South  America.   Evanston 

and  Chicago,  1915. 
LOZANO,  PEDRO.    Historia  de  la  Compafiia  de  Jesus  de  la  Provincia 

del  Paraguay.     Madrid,  1754-1755. 
MARCOY,  PAUL.    A  Journey  across  South  America  from  the  Pacific 

Ocean  to  the  Atlantic  Ocean.    London,  1873. 
MARTIUS,  CARL  FRIEDRICH  PHIL.  v.    Wortersammlung  Brasiliani- 

scher  Sprachen  —  Glossaria  Linguarum  Brasiliensium.    Leipzig, 

1867. 
MAURTUA,  VICTOR  M.    Juicio  de  Limites  entre  el  Peru  y  Bolivia. 

Prueba  Peruana.    Madrid  and  Barcelona,  1906. 
MICHELSON,  TRUMAN.    Remarks  on  American  Indian  Languages. 

Journal  of  the  Washington  Academy  of  Sciences,  vol.  7.     Baltimore, 

1917. 
MOLLINEDO,  A.  DE.     Informacion  ...  en  virtud  de  la  comision  del 

Hlmo.  Sr.  Obispo  del  Cuzco  sobre  el  estado  que  tiene  la  mision  de 

los  indios  infieles  contiguos  a  la  provincia  de  Carabaya.     In 

Maurtua,  Juicio  de  Limites  entre  el  Peru  y  Bolivia,  vol.  12,  pp. 

68-94. 
MuNoz-OjEDA.    Carta  de  los  misioneros  Fray  Juan  Mufioz,  Fray 

Juan  de  Ojeda,  etc.,  al  Obispo  de  Cuzco,  fecha  en  Apolibamba  a 

6  de  Mayo  de  1681.     In  Maurtua,  Juicio  de  Limites  entre  el  Peru 

y  Bolivia,  vol.  12,  pp.  96-103. 


cxii SCHULLER 

NORDENSKIOLD,  ERLAND.  Beitrage  zur  Kenntnis  einiger  Indianer- 
stamme  des  Madre  de  Dios-Gebietes.  Ymer,  1905,  pt.  3,  pp. 
265-312,  Stockholm,  1906. 

NUNES,  DIOGO.  Carta  escripta  a  D.  Joao  III  acerca  do  descobri- 
mento  de  sertoes  aonde  podia  chegar  atravessando  a  terra  de  S. 
Vicente  (Provincia  de  S.  Paulo).  Copiada  do  Real  Archive  em 
Lisboa  (corpo  Chron.  Parte  3*.,  Maco  14,  Doc.  i°.),  e  offerecida 
ao  Institute  pelo  seu  socio  correspondente  Francisco  Adolfo  de 
Varnhagen.  Revista  Trimensal  de  Historia  e  Geographia  ou  Jornal 
do  Institute  Historico  e  Geographico  Brazileiro,  vol.  2,  pp.  365-369. 
Rio  de  Janeiro,  1858. 

ORiCAfN,  PABLO  JOSE.  Compendio  breve  de  discursos  varies  sobre 
diferentes  materias  y  noticias  geograficas  comprehensivas  a  este 
Obispado  del  Cuzco  que  claman  remedies  espirituales.  (1790.) 
In  Maurtua,  Juicio  de  Limites  entre  el  Peru  y  Bolivia,  vol.  n,  pp. 
319-377.  Barcelona,  1906. 

PAYNE,  EDWARD  JOHN.  History  of  the  New  World  called  America, 
vol.  2.  Oxford,  1899. 

PIERINI,  FRANCESCO.  Los  Guarayos  de  Bolivia.  Anthropos,  vol.  3, 
pp.  875-880.  Wien-Modling,  1908. 

POLO,  JOSE  TORIBIO.  Indios  Uros  del  Peru  y  Bolivia.  Boletin  de 
Socied ad  Geogrdfica  de  Lima,  vol.  io,pt.  4,  pp.  445-482.  Lima,  1901. 

ROMAGUERA,  CORREA,  J.  Vocabulario  Sul-Rio  Grandense.  Porto 
Alegre,  1898. 

SCHMIDT,  W.  Diccionario  Sipibo.  Mittettungen  der  Anthropologi- 
schen  Gesellschaft  in  Wien,  vol.  35,  pp.  127-130.  Wien,  1905. 

SCHULLER,  RUDOLPH.  Vocabularios  y  Nuevos  Materiales  para  el 
estudio  de  la  Lengua  de  los  Indios  Lican-Antai  (Atacamenos- 
Calchaqui).  Santiago  de  Chile,  1908.  (Vol.  2,  Bibliotheca  de 
Lingiiistica  Americana.) 

SCHULLER,  RUDOLPH.  El  Arbitraje  Peruano-Boliviano.  Une  cuestion 
filologica.  Interesante  Interview  al  Dr.  Rodolfo  R.  Schuller  in  El 
Oriente.  Iquitos,  No.  584,  December,  1909,  reproduced  by  Dr. 
Adolfo  Ballivian  in  El  Laudo  Argentina,  La  Paz,  1909. 

SCHULLER,  RUDOLPH.  La  Provincia  de  Chunchos.  (El  pleito  de 
Limites  entre  Bolivia  y  el  Peru.)  El  Diario,  Buenos  Aires,  June 
17,  1909. 

SCHULLER,  RUDOLPH.  Weitere  Erganzungen  zur  Bibliographic  der 
Nusprachen  (Pano-Gruppe).  Anthropos,  vol.  6,  p.  640.  Wien- 
Modling,  1911. 

SCHULLER,  RUDOLPH.  Yfierre  o  "Stammvater"  dos  indios  Maynas. 
Esboco  ethnologico-linguistico.  Para,  Brazil.  Annaes  da 
Bibliotheca  National,  vol.  30.  Rio  de  Janeiro,  1912. 


INTRODUCTION cxiii 

STEINEN,  KARL  VON  DEN.  Unter  den  Naturvolkern  Zentral-Bra- 
siliens.  Berlin,  1894. 

STEINEN,  KARL  VON  DEN.  Diccionario  Sipibo.  Castellano- 
Deutsch-Sipibo.  Abdruck  der  Handschrift  eines  Franziskaners 
mit  Beitragen  zur  Kenntnis  der  Pano-Stamme  am  Ucayali.  Ber- 
lin, 1904. 

TEZA,  EMILIO.  Saggi  inediti  di  lingue  americana,  appunti  biblio- 
grafiche.  Annali  della  Universitd  Toscana.  X.,  Pt.  I,  Scienze 
Nool.,  pp.  117-143.  Pisa,  1868. 

VEIGL,  FRANZ  XAVIER.  Griindliche  Nachrichten  iiber  die  Verfassung 
der  Landschaft  von  Maynas  in  Siid-Amerika  bis  zum  Jahre  1768 
nebst  des  Herrn  P.  Anselm  Eckharts  Zusatze  zu  Pedro  Cudenas 
Beschreibung  der  Lander  von  Brasilien.  Niirnberg,  1798. 

WEDDEL,  H.  A.  Voyage  dans  le  Nord  de  la  Bolivia  et  dans  les  parties 
voisines  du  Perou  ou  visite  au  district  aurifere  de  Tipuani.  Paris 
and  London,  1853. 

WIENER,  LEO.  Pseudo-Karibisches.  Zeitschrift  fur  Romanische  Phi- 
lologie,  vol.  33,  pp.  513-535.  Halle,  1909. 


Moseteno  Vocabulary 
and  Treatises 

BY 

BENIGNO    BIBOLOTTI 


Vocabolario  Esponol-Musateno  etc... etc... 


abajo 
abajo  arriba 

abalorio 
abandonado 

abandonar 

abastecer 
abatido 

abatir 

abeja 

abierto 

abobado 

abochornar 


abofetear 


pechcan;  ocan 

chindac;  pechcan 
fanche  ittui 

varca;  chicacge 

at  hime;  at  mesi; 
at  fara;  at  yaqui;  am 
gi  chui 

at  mesi 

mesirai 

at  mesi  ique 

paj  resi;  paj  qui  tupu 

at  qui  anic  nimbe; 
chittai  nimbe 

doiroi  mumu 

coroma  ze 

vanac 

tojt;  dene  gijege 

aj  zincai 
zincairai 
zincayeva 
at  zincai  ique 

tachette 
tachetterai 
tacheme 
at  tachette  ique 


BIBOLOTTI 


abogada 
abordar 


aborecer 
aborto 

abotagado 
abrasar 

abrazar 
abrir 


abrojo 

absolution 

absolver 


abstinencia 

absurdo 

abuela 

abuelo 

abultado 

abundancia 


tifatige;  nuchitige 
soquiti 
soquitirai 
at  soquiti  ique 

Imperat:  soquitica 

am  dam  raise 
am  dam  raiseterai 
am  dam  raisete  ique 

at  ojei  basigi;  ambi  tupu- 
basigi;  chose  nige 
sciupqui 

sciocbet 

jen  bei;  eneni;  anic 
mocsi  sciusc 

chuben 
chubenerai 
chubeneva 
at  chubenete  ique 

vanac 
vanaquerai 
vanaquieva 
at  vanac  ique 

jeti 
nimbeisige 

nimbeisi 
nimbeisirai 
nimbeitica 
at  nimbeisi  ique 

michigi 
michigirai 
at  michigi  ique 

uenege 
eye 
viya 
derige 
anic  dai  ege 


MANUSCRIPT 


aburido 
acabar 

acalorado 

acatarado 
accidental 
aceite 

(fol.  5  left) 
acelerar 


aceptar 
aboca  con. . 
acerar 

acertado 

acidez;  acido 
aclimatar 

acobardar 


at  efati  meve  at  nobi 

at  mesi 
atrai  mesi 
at  mesi  ique 

anic  jinoi;  anic  fer  tsuni; 
anic  queti  tsun;  apac 
scusc 

ajai;  anic  fer  ajai 
uattique 

choge;  manais;  dabasi; 
aarusi;  chocolates! 

feri 
fererai 
ferebada 
at  fer  ique 

ectchete 
ectcheterai 
ecvac 
at  ectchete  ique 

chanchete 
chancheterai 
chancheeme 
at  chanchete  ique 

fequerac 
fequeracrai 
fequeraca 
at  fequerac  ique 

gijegetumtchi ;  anic 
quich;  anic  mei;  menas 

pasc 

yiqui 
yiquirai 
at  yiqui 

quinaquege  siti 
at  quinaqui 

paj  qui  quinaqui 


BIBOLOTTI 


acomodar 


aconsejar  bien 


acoralar 


acostar  a  otro 


acostarse 


acostumbrado 

acre;  indole 

acreditado 

acribillado 

active;  homb. 

actual 

acuatico 

achacoso 

adelante,  ir 

adentro 
adinerado 

adivino  falso 


hemtuc 
hemtuquirai 
at  hemtuc  ique 

hem  icheacsi 
hem  icheacsirai 
hem  icheacsi  ique 
Imperat:  hem  icheacseva 

sope  can  fara 
at  sopecan  fara  ique; 
at  sopecan  nette 

icusci 

icuscirai 
at  icusci 
at  icusci  ique 

cusci 
cuscirai 
cosca 
at  cusci  ique 

tacame 
taca  metaqui 
at  yiqui  metaqui 

fer  bei 

am  uenenet 

cose  cose 

am  scoscointchit 

quin  anic 

onicantchi 

am  fer  beitchit;  am  resc 
beitchit 

tascac 

tascirai 

at  tasci  ique 

mocan 

querecha  tumtchi;  anic 
bijogetumtchi 

cucucsi 


MANUSCRIPT 


adonde 

adorno 
adornar 

adulterio 

adulto 

afable 

afeminado 

aferrado 

afilar 


afligir  a  otro 
afligido 
(fol.  5  right) 
agachase 

agarar 

agil 

agitacion 

agolparse 

agrandado 


onam;  onarai  mcam- 
basca;  onam  at  incaque 
ique 

hemtucge 

hemtuc 
hemtuquirai 
at  hemtuc  ique 

chetigetum  jucha 
panet 

anini  peyaqui; 
hem  mointchin 

phentuitch 
yeque 

moctac 
moctacarai 
moctaquieva 
at  moctac  ique 

itaritche  mointchin 
taari 

chonden  acya 
chondeneva 
at  chonden  ique  acya 

tap 

taperai 
tapieva 
at  tapeni  ique 

feri; 
am  afqui 

fer  hetchi; 
cari  hetchi 

guamuya  incai; 
ezezbei ; 
guamuchebei 

at  deii  az; 
atchi  dai  az 


BIBOLOTTI 


agua 
aguazero 

aguardar 


aguila  real 

aguja 

agujerear 


agujero 
agusanarse 

ahogar  agua 

ahogar  sofoca 

ahora 

ahorcar 

ahuyentar 


ai  .  .  .  .  noros 
airarse 

airado 
aire 
aislado 
ajustado 


oni 

fer  anei; 
anic  ze  zoi 

bisaqui 
bisaquirai 
bisaca 
at  bisac  ique 

boiii  dertchi 
joque 

fandac 
fandaquirai 
fandaquieva 
at  fandac  ique 

fandacge;  to 

at  focoi; 
at  manitum 

tomi 
tomirai 
at  tomi  ique 

at  quer  hetchi 
quin 

at  tizo  tujya; 
at  seni  tizo 

isca 
iscaerai 
iscamac 
at  hisca  ique 

aiya 

facoi 
facoirai 
at  faquiti  ique 

faco  bei 
naige 
iritbei 
set 


MANUSCRIPT 


ala  de  pajaro 

alabanza 

alba 

alborotado 
alcanzar 

alegre 
alegrarse 


alegria 
alejar 

alerta  vivir 

aliento 

alimento 

(fol.  6  left) 

alma 

almendra 

almscle 

alojamiento 

algodbn 

altivo 

alto 

alzar 

alia,  alii 


pava 

hemsi  peyacge 

nayoge; 
paminge 

facobei 

ribiti 
ribitirai 
at  ribiti  ique 

majo  bei 

majoi 
majoirai 
majobevac 
at  majo  ique 

majoge 

moch  ectacsi 
moch  ectacsirai 
at  moch  ectacsi  ique 

zabei 
jetchi 
secsege 

tchutchi,  zasi 

mujie 

poquege 

beiges;  cosciges 

bajna 

jipenti 

moche 

chei 
cheirai 
at  chei  ique 

move 


IO 


BIBOLOTTI 


allanar 


amancebado 

amanecer 

amar 


amargo 

amarillez 

amarrar 


amedrentar 


amigo 
amigarse 

amor 

amoroso 

amparar 


anciano,  -a 

ancho 
andar 


qich 

quicherai 
quichyeva 
at  quichebite  ique 

nucsi  turn  phen  bei 
nayoge 

raise 
raiserai 
majieva 
at  raisete  ique 

bicca 

nosnoi;  achi  veya 

sap 

saperai 
sapieva 
at  saptac  ique 

quinaqui 
quinaqurai 
quinacquiva 
at  quinaqui  ique 

napu 

naputui 
naputuirai 
at  naputui  ique 

raisacge 

am  tijai;  hem  mointchin 

tifati 
tifatirai 
tifatica 
at  tifati  ique 

piret;  pires;  ritet; 

rites 
dereve;  sofoi 

mii 
miirai 
miiyeva 
at  mii  ique 


MANUSCRIPT 


ii 


andariego 

andrajoso 

angel 

angina 

angosto 

angila  peje 

anillo 

animal,  dom 

animal  demon. 

aiio 

anochecer 

anteaye 
antiguamente 

(fol.  6  right) 
an'adir 

anudar 


apagar 


apropiado 
apuntar  anna 

apuro 

aquello,  -Ua 
aqui 
arana 


natevajoi 

achi;  scev  scev 

idem,  angel 

quiscintujya 

set 

hizo 

chijiririges;  sortija 

cuge 

ebacge 

yomuge 

at  yomoi 
at  yomoirai 

munaya 
porema 

quechtac 
quechtacarai 
at  quechtac  ique 

saptac 
saperai 
saptacca 
at  sap  ique 

quiv 
quivierai 
quivyevac 
at  quiv  ique 

at  cui  eque 

quich 
quicheeme 
at  quich 

at  cajoi 
mo 
oya 
viococo 


12 


BIBOLOTTI 


arbol 

arco  de  flecha 

arco  iris 

arder 

ardilla 
arido 
araigado 
arrancar 


arrear 


arrebatar 


arepentirse 


arimar 


arrinconado 
arrodillarse 


arrogante 
arrojado 


son 

coinge 

opito 

coscai 

coscairai  avacca 
at  coscai  ique 

beque 
chanes 
at  siyai  az 

choyac 
choyacrai 
choyaca 
at  choyac  ique 

isca 
iscaerai 
iscaeme 
at  isca  ique 

fer  eque 
fer  equerai 
fer  equevac 
at  fer  eque  ique 

tari  uban 
tarirai 
at  tari  ique 

nee 
necrai 
necva 
at  nee  icfue 

at  hime  az 

giets 
gietserai 
gietzevac 
at  gietz  ique 

anic  hipenti 
am  quinaqui 


MANUSCRIPT 


arropar 


arroyo 

arruga 

articulation 

asado 

asar 


asco 
aseo 


aserrar 


asi  es 
asiento 
atado 
atar 


(fol.  7  left) 

atigrado 

atizar 


atonito 


comon 
comonerai 
comofieva 
at  comon  ique 

jinac 
quizba 
toquegecan 
autacsi 

autac 
autacrai 
autacyeva 
at  autac  ique 

equei 

hembei; 
hemtuc  osco; 
hem  cofe  osco; 
hemtuc  guajegege 

fequerac 
fequeraquirai 
fequeraca 
at  fequerac  ique 

meinas  hem 
beaquige 
sap  bei 

sap 

saperai 
sapievac 
at  saptac  ique 

cuscuruit 

quen 
quenerai 
quenevac 
at  quen  ique 

fer  doiroi 


BIBOLOTTI 


atras 


atravesar 

atricion 
aunque 
auxiliar 


auxilio 
avarizia 
ave  pajaro 
avergonzado 
avergonzar 


averiguazion 

avestruz 
avinagrado 

avio 
avisar 


ayer 
ayudar 


equi 
equve 
equiverai 
at  equi  ique 

roc  bei; 
roc  enegeva  pat  roc  bei 

tarege 
pat  ra  me 

nuchiti 
nuchiticarai 
nuchitica 
at  nuchiti  ique 

nuchitige 
tijatetege 
aijtchi 
at  zincai 

zincai 
zincairai 
zincayeva 
at  zincai  ique 

quevacge  mic; 
congetacsi  mic 

ipare 

pasc  bei; 
pasc  anic; 
at  pasc  az 

vite 

mic  somei 
mic  someme 
mic  someterai 
at  mic  somacsi  ique 

muna 

nuchiti 
nuchiticarai 
nuchitica 
at  nuchiti  ique 


MANUSCRIPT 


ayunar 


azotar 


azote 

azucar 

azul 

(fol.  7  right) 

baba 
baboso 
basineta 
bailar 


bailarin 
bajar 

balanza 

balza 

banca,  -o 

bano 

barba 

barco,  -a 

bareno 

barriga 

barro 

bastante 


B 


michgi 
michgirai 
at  michgi  ique 

sibac 
sipierai 
sipeeme 
at  sipette  ique 

sibacge 

azoca 

mezes 


sono 

sonotumtchi 

chicges 

royac 
royacrai 
royaca 
at  royac  ique 

royaquit 

chanban 
chanbanda 
at  chanband 

tupuge;  tuputuiges 

perie 

beaquige 

ginige 

yeti 

cuaba 

mizaquige 

vocco 

ac  ofiitum 

mesi;  at  rejia; 
at  tupu 


i6 


BIBOLOTTI 


bastidor 

baston 

basura 

bautismo 

bautizar 


beber 

bello 
besar 


bien 

bienestar 

bilioso 

bills 

bianco,  -a 
blando 
blanquear 

boca 
boda 
borracho 
borrar 


panacge 
mochoge 
patzacge 
choctige 

chojtac 
chojtacrai 
chojtaca 
at  chojtac  ique 

tchei 
tcheirai 
tchievac 
at  tchei  ique 

choifoi;  anic  hemtchi 
veya 

puj 

pujerai 
pujeme 
at  puette  ique 

hem 

hem  bei;  resc  bei;  fer  bei 

zintchitum;  nosnoi; 
achi  veya 

zintchi 
aibai 
am  yeque 

aibastuc 
aibaituquirai 
at  aibai 

chun 

vemige 

sciuquit 

vayac 
vayaquirai 
vayaqueme 
at  vayac  ique 


MANUSCRIPT 


borrasca 

(fol.  8  left) 
bosque 
bostezo 
bostezar 


botar 


brazada 
brazear  nada. 


brazear  algun. 


brevemente 
bribon 

brillo 

broma 

brotar 

brujo 
brunir 


buen  dia 


anetorai;  fererai 
pititti 

derege,  dere 
eyaquege 

eyaqui 
eyaqurai 
eyaquiyeva 
at  eyaqui  ique 

fara 
farairai 
faraeme 
at  fara  ique 

chocoge 

chapqui 
chapquirai 
chapquiyeva 
at  chapqui  ique 

chocoi 
chocoirai 
chocoyeva 
at  choco  ique 

cavin;  am  men 

achi  mointchin; 
soyotchi  mointchin 

anic  soquem 
mamages;  itzangeges 

chibi 
chibirai 
at  chibi  ique 

cucucsi 

hemtuc 
hemtuquirai 
hemtuquieva 
at  hemtuc  ique 

hem  mayege 


i8 


BIBOLOTTI 


buendia  saludo 

bulto 
buscar 


(fol.  8  right) 


hem  nayoque; 
hem  nayoique 

dirige 

quevaqui 
quevaquirai 
quevaca 
at  quevaqui  ique 


cabal 
cabana 
cabello 
caber 

cabeza 

cabezon 

cabisbajo 

caca 

cadaver 

caer 

cagar 


cal  piedra 
calambre 
calavera 
caldear 


quetz 

acca 

fin 

reya  siti 
reyia  sith-ai 
at  reya  siti  ique 

jutchi;  ono 
der  jutchi 
aeya  doiroi 
vees 
senet 

ouchai 
ochairai 
at  ochai  ique 

vesi 
vesirai 
vesiyeva 
at  vesi  ique 

dondo 
tec  nectchi 
iutchi  senitchin 

apac 

apaquierai 
apaqueva 
at  apac  ique 


MANUSCRIPT 


calentar 


calentura 


calenturilla 
calmar  id 
calmar  tempes. 

calofrio 

calor 

callar 


calle 
cama 

caminar 


carrnno 

camisa 
campanear 


can  perro 
canasta  palma 
canzer 
canelon 
cangrena 


esciuc 
esciuquerai 
esciuqueeme 
at  esciuc  ique 

apacoge 
apacoi 
apacoirai 
at  apacoi  ique 

dam  apacoi 
tchupu  apacoi 

ato  tchupu  afiei; 
tchupu  pititi 

jetis 

anic  fer  queti  tsuii 

chuchui 
chuchuirai 
chuchuac 
at  chuchui  ique 

mami  beyegecantchi 
scium 

piqui 
piquirai 
piqulyeva 
at  piqui  ique 

mami 
oscio 

dindi 
dindirai 
dindiyevac 
at  dindi  ique 

acho 
ebbe 
ayge 
chorecho 
at  ayi  sciusc 


20 


BIBOLOTTI 


canilla 

yin  yuves 

cano 

aibai  fin 

(fol.  9  left) 

cansado 

nobet 

cansar 

nobi 

nobirai 

at  nobi  ique 

cantar 

imaqui 

imaqurai 

imaca 

at  imaqui  ique 

cantores 

imaquitchin 

cantaro 

punu 

canto 

imacge 

cana  charo 

sciuru 

cafia  ueca 

bane;  giuni;  guopina 

caos 

cafon 

capacidad 

chingetumtchi 

cara 

veya 

carbon 

qii  .  .  . 

carestia 

nimbege 

cargar 

teren 

terenerai 

tereneva 

at  teren  ique 

caridad 

m'mbeege 

carnaval 

anata 

cane 

sciusc 

carnivore 

sciusctchit 

carpa 

acca 

carta 

quirica 

casa 

acca 

casado 

phenyat 

MANUSCRIPT 


casada 

casamiento 

casar 

casi 
castigar 


cavar 


cazar 

cedazo 

cedro 

cena 

ceniza 

cenidor 

cerca 

cernido,  -a 
(fol.  9  right) 
cerrado 
cerro 
cesar 


ciego 
cielo 
ciento 


uenchias 
vuemige 

vuemi 
vuemirai 
at  vuemi  ique 

arajge 

sip 

sipirai 
sipeevac 
at  sipette  ique 

fandac 
fandaquirai 
fandaca 
at  fandac  ique 

derei 
dereirai 
at  derey  ique 

pasi,  scarac 
itama,  chonna 
yomove  secsege 
chim 
saptage 

am  moch;  chi  oi;  chi 
utz 

scarac 


at  quer 
meque 

pat  mesi 
mesirai 
at  mesi  ique 

tofet 
mayege 
tac  qui  tac 


22 


BIBOLOTTI 


cigaro 
cilia 
cinco 
claro  ablar 

clavo 
clavar 


clueca 

cochina 

cochino 

codizia 

cojo 

cola 

colera 

colgado,  -a 

colgar 


colocar  bien 


Colorado 
comer 


comezon 
comida 


pisnage 

beaquige 

canam 

qich  peaca 
quich  peyacarai 
at  quich  peyaqui  ique 

pactage 

pactac 
pactacarai 
pacyeva 
at  pactac  ique 

arajge  fefii  tchosci 
eques  phen 
equet  soni 
tijatetege 
etchem;  etchiem 
condi 
efatige 
tizo  bei 

tizo 
tizoirai 
tizoeme 
at  tizo  ique 

efiege 
enegerai 
enegevac 
at  efiege  ique 

tchenes 

secsi 
secsirai 
secsevac 
at  secsi  ique 

ezezei;  cafiini 
secsege 


MANUSCRIPT 


cocmar 


como  pues? 

companero 

comparecer 

compasion  causa 

complete 

comprar 


comprender 


comprimir 


con 

codo 

(fol.  10  left) 

concluso 

concluir 


concunado 

concha 

condenar  al  infierno 

conejo  de  casa 


emiti 
emitirai 
emita 
at  emiti  ique 

hemgena? 

penge 

pat  atsi 

anic  arere  cotchi 

at  guajere  az 

yai 
yairai 
yayeva 
at  yai  ique 

chicacsi 
chicacsirai 
chicacseva 
at  chicacsi  ique 

cup 
cupirai 
cupeva 
at  cup  ique 

turn 
zootchi 


at  hijai;  atchi; 
atnam 

hijai 
hijarai 
hijamac 
at  hijai  ique 

guajvi 
zaza 

ectacsi  infierno  can 
ectacsirai  id. 
at  ectacsi  ique  id. 

moyoco 


BIBOLOTTI 


conejo  de  aqua 
confesar 


confirmacion 

confundido 
con  migo 
conocer 


consanguineo 
conservar 


consolar 


consorte 
costernar 

consuncion  -tisis 
contagiar 


contar 


contento 


otto 

peyaqui  sacerdotetum 

Iglesia  can 
peyerai  id. 
peyaca  id. 
at  peyaqui  ique  id. 

sciamacsciamacge  Santos 
oleostum 

cafon 
yetum 

ichie 
ichierai 
ichieme 
at  ichie  ique 

chetige 

concai 
concairai 
concaamac 
at  concai  ique 

nimbeisi 
nimbeisirai 
nimbeeme 
at  nimbeisi  ique 

penge 

noy 
noyirai 
at  noyi  ique 

marage 

siti  peste 
sitiriai 

at  siti  ique  peste 
o-quetinge 

zic 

zicerai 
zibieme 
at  zicbitte  ique 

majoi  bei 


MANUSCRIPT 


contrite 
contumaz 
convencido 
conversar 


convertido  d.  m.  e.  1. 
convertirse 


convidar 


convulse 
corazon 
corcovado 
cordel 
corear  chacra 


cornudo 

corona 

coronar 

correr 


(fol.  ii  right) 
corrumpido 


anic  tari  cuisi  juchave 
anic  am  dam  chicacsitchi 
at  peni 

peyaqui 
peyacarai 
peyaca 
at  peyaqui  ique 

at  anic  cafiiti 

caniti  cuisive  jucha 
caiiitirai  id. 
at  caniti  ique 
canitac 

vorvacsi  acave 
vorvirai  id. 
vorveme 
at  vori  ique 

neitch 
cotchi 
bonoscit 
tinge 

indaqui 
indaquirai 
indaca 
at  indaqui  ique 

dasctumtchi 
secves 

fara  utchi  che  secves 
fraeme  id. 
at  fraete  igue  id. 

feri 
ferirai 
ferebada 
at  feri  ique 

at  focoi  az 


26 


BIBOLOTTI 


corromperse 


corrom  -en 
malo 


corrompedor 

corrupcion 

cortar 


cortado 

corte 

cortedad 

corteza 

corto 

cosa 

cosechar 


cosechar,  aros 


cosechar  mani 


cosechar  mais 


focoi 
focoirai 
at  focoi  ique 

achijoi 
achijoirai 
at  achijoi  ique 

atchi  yicheacsitch 
achi  phoquege 

tez 

tezerai 
tezevac 
at  tez  ique 

tezactchi 

tez 

zincage 

tzin 

ayei,  aye 

ege 

eque  quetige 
equerai  id 
ecvac  id 
at  eque  ique  id 

vecdac 
vecdacrai 
vegieva 
at  vecdac  ique 

choyac 
choyacarai 
choyaca 
at  choyac  ique 

vonaqui 
vonaquirai 
vonaca 
at  vonac  ique 


MANUSCRIPT 


27 


coser 


cosido 

cosquilla 

costado  -mal 

costilla 

costumbre 

cotidianamente 

coto 

coyuntura 

crecer 


crecida 
crecido 
creer 


cresta 

criada 

criado 

criatura 

criterio 

crude 

crujir  infier. 


giebac 
giebaquirai 
giebaca 
at  giebac  ique 

gebactchi 

chiquinege 

sapenege 

mana 

metaquige 

erecanmayege 

doqui 

toquitcan 

pani 
panirai 
paneva 
at  pani  ique 

panes 
paiiet 

chicacsi 
chicacsirai 
chicacseva 
at  chicacsi  ique 

zapinge 

mestiges 

mestiget 

izanquis  auamu 

giege 

za 

quenechi 
quenechirai 
quenecheva 
at  quenech  ique 


28 


BIBOLOTTI 


crujir  infier. 


(fol.  12  left) 
cuadrado 

cual 

cuando 

cuanto 

cuarerita 

cuasi 

cuatro 

cuatrociento 

cubrir 


cuello 
cuerda 
cuerno 
cueva  pena 
cuidar 


culebra 

culo 

cumbre  monte 

curar 


cutis 


querechi 
querechirai 
querechieva 
at  querechi  ique 

namchajo;  namchachai; 
zeimejo 

chinea 

engechuc 

enzichic 

zistac 

arajge 

zis-guapenge 

zis  qui  tac  qui 

bus 
busrai 
buseva 
at  bus  ique 

tez 
tinge 
dasc 
odoctit 

concai 
concarai 
concamac 
at  concai  ique 

nas 
give 

ayequiche  meque; 
chonche 

pinetete 
pineterai 
pineteme 
at  pinetete  ique 

ziri 


MANUSCRIPT 


29 


cuyo  es 
chansear  bien 


chansear  mal 


chanza  buena 

chanza  mala 

charla 

chico 

chica 

chicharra  noturna 

chicharra  de  dia 

chicha,  de  mais 

chisme 

choclo  mais 

chocho 

chocha 

chorrear 


(fol.  12  right) 


dar 


dardo 

debajo 

debil 


D 


chistchic 

scevini 
scevinerai 
scevineva 
at  scevini  ique 

peivacacsi 
peivacacsirai 
peivacacseva 
at  peivate  ique 

scevinge 

peivacacsege 

fibisis  peyacge 

izanquit 

izanquis 

chichic 

querezeze 

scocge 

uenege 

bajqui 

piret  anic 

pires  anic 

chororoi 
chororoirai 
chororoyeva 
at  chororoi  ique 


somei 
someterai 
somacseva 
at  somete  ique 

ijme 

pechcan 

nobibi 


BIBOLOTTI 


decir 


dedo 
defensor 
degollar  matar 


divinidad 
dejar 


delgado 
delijado 

delirio,  en  sueno 
delirar  id 


delirio  de  muerte 
delirar  id 


delito 
demas 
demasiado 

demenzia 
demente 
demonio 
demora 
denso  umo 


yj 

yirai 

yeme 

yeva 

at  yi  ique 

chijiriri 
tifatige 

ijate 
ijaterai 
ijamac 
at  ijatte  ique 

dojit 

fara 
farairai 
faraeme 
at  fara  ique 

cum 
ojoi 
faminege 

famini 
faminirai 
faminevac 
at  famini  ique 

faquige 
faqui 
faquirai 
at  faqui  ique 
jucha 
damge 

anic  dai;  eimini; 
jijan 

sciapuige 
sciapuitch 
soyo 
men  atsi 
anic  ches  isa 


MANUSCRIPT 


dentadura 

derecho 

deretir 


derumbe 
derumbar 

desabrido,  -a 
desaire 
desamor 
desamparar 

desapegado 
desapegar 

desatar 


desatinado 
(fol.  13  left) 
descanzar 


descarado 
descargado 
descascarado 
desconfiar 


moingin 
quich 

pozai 
pozairai 
pozaeme 
at  pozai  ique 

tchenacge 

tchienac 
tchenaquirai 
at  tchenac  ique 

am  icsotum 
doiroi  mumu 
itsi  raisage 

at  fara 
at  f arairai 
at  fara  ique 

am  raisette 

amarai  raise; 
amarai  raisette 
daj 

dajerai 
dajeme 
at  daj  ique 

am  quich  incai 

jetchi 
jetchirai 
jetchiemac 
at  jetchi  ique 

am  zincai 
at  meyeac  ege 
quede  zifi 

am  chicacsi 
am  chicacsirai 
am  chicacsim 
am  chicacsi  ique 


BIBOLOTTI 


desconsolado 
descoser 


descubierto 
descuidar 


desde  empieza 

desdentado 
desear 


desecar  mal 


desecar-bien 


desechar 


desenganado 
desenojar 


desentendido 


tari 

daj 

dajeacrai 
dajeac 
at  dajeac  ique 

ofreyabei 

amconcai 
amconcairai 
amarai  concac 
am  concac  ique 

move  yacchiti;  moche 
yacchite;  oya  yacchiti 

itsi  moingin 

raise 
raiserai 
raiseva 
at  raisette  ique 

ninac 
ninacrai 
ninaca 
at  ninac  ique 

ichanaqui 
ichanaquirai 
ichanaca 
at  ichanac  ique 

guaquinque 
guaquinquerai 
guaquicvac 
at  guaquinque  ique 

atchi  cave  mi? 

mesi  facoi 
mesirai  facoi 
mesi  facova 
at  mesi  facoi  ique 

ene  am  chicacsitchi;  ene 
am  sevaquitchi 


MANUSCRIPT 


33 


desenterar 


deseo 
desesperar 

desgana 

desgracia 

desonzar 


desonesto 
desigual 
deslomado 
desmayar 

desmolado 

desnudo 

desnudar 


desobedecido 
desobedecer 


desocupado 
desollar 


fonebate 
fonebatrai 
foiiebamac 
at  foneac  ique 

raysage 

am  nimbeisi 
am  nimbeiserai 
am  nimbeisi  ique 
scoi 
ege  zequi 

peivacacsi 
peivacacsirai 
peivacacsevac 
at  peivacacsi  ique 

achitaquit 
am  quez 
toe  merere 

nei 
neirai 
at  nei  ique 

itsi  cacco 
quede 

quede 
quederai 
quedevac 
at  quede  ique 

am  chicacsi;  at 
jipenti 

am  chicacsi 
am  chicacsirai 
am  chicacsevac 
am  chicacsi  ique 

at  am  ege  caritac 

zacaii 
zacanerai 
zacanevac 
at  zacan  ique 


34 


BIBOLOTTI 


desorejado 

desorejado,  no 
enter 

desollar  animal 


(fol.  13  right) 

despacio 

despajar 


despeado 
despedazar 


despedaz  carne 


despedida 
despedirse 


despegado 
desperdiciar 

despertar 
despierto 


itsi  chon 
am  chicacsi 


ninaqui 
ninaquirai 
ninacva 
at  ninac  ique 


ejem;  aniniji 

pajanaqui 
pajanaquirai 
pajanacac 
at  pajanaqui  ique 

aretchit  yuve 

chechet 
chetcheterai 
chetcheteva 
at  chetchet  ique 

ejaye 
ejayacrai 
ejayaca 
at  ejayac  ique 

umbangege 

umban 
umbasciarai 
unbada 
at  ban  ique 

zaczac 

ymonte 
yimonterai 
at  yimonte  ique 

itzayeye 

izayerai 

izaemac 

at  izayette 

za;  am  cosci 


MANUSCRIPT 


35 


desposar 


despreciar 


despues 
destechar 


destripar 


destrozar  lena 


desvelado 
detestar  pecados 

detras 
devorar  tragar 


dia 

diablo 

diariamente 

dientes 

dientes  molares 

difamado 


vuemi 
vuemirai 
vuemevac 
at  vuemi  ique 

nochiti 
nochitirai 
nochita 
at  notchiti  ique 

abia;  abia  chum 

meyac  sciami 
meyeacrai  id 
meyeac  id 
at  meyeac  ique  id 

ecbiti 
ecbitirai 
ecbeme 
at  ecbitte  ique— voco — 

chochoc 
chocchoquerai 
chocchoqueme 
at  choccho  ique -son — 

am  cusci;  am  hen  cusci 

amarai  gichui  juchave 
at  am  gichui 
at  am  gi  az  juchave 

equi 

conini 
conifiirai 
coninevac 
at  coiimi  ique 

mayege 

soyo 

erecan  mayeges 

moingin 

cacco 

at  mofii  zincage 


BIBOLOTTI 


dificil 
diluvio 
dios 
diez 
dirigir,  que 


discolo 
disenteria 
distinto 
dividir 


dividir  partir 


(fol.  14  left) 

doblado 

doblar 


doce 
doler 


dolor 


can;  amc  can 
zanuvaqui;  chuc  eban 
dojit 
tac 

qicheac 
quicheacrai 
qiuchebada 
at  qich  ique 

achit  mointchi 
morojoi;  morojoige 
pane,  panege 

tez 

tezerai 
tezeme 
at  tez 

chet 

cheterai 

cheteme 
at  chetac 
at  chetac  ique 

cazbei 

caz 

cazerai 

cazeme 
at  caz 
at  caz  ique 

tac  pana  jijan 

queti 

quetirai 
at  queti 
at  queti  ique 

queti 


MANUSCRIPT 


37 


domesticar 


domingo  dies 
donde 
dormida 
dormir 


dorso 
dos 

docientos 
dulce 

durar  mucho  t. 

duro 

(fol.  14  right) 


ebrio 

eco 

echado 

echarse  a  dorm. 


echar  aua 


£ 


cugetuc 

cugetucrai 

cugetuqueme 
at  cugetuc 
at  cugetuc  ique 

domingos  mayege 

ofiarn 

coscge 

cusci 

cuscirai 

coscac 
at  cusci 
at  cusci  ique 

merere 

pana 

pana  qui  tac  tac  qui 

cavaquis;  qui  vie; 
caungis 

mengerai 
yeque 


sciuquit 

vimage 

chondoit 

chondoi 

chondoirai 

chondoyevac 

at  chondoi 

at  chondoi  ique 

choj 

chojerai 

chojevac 
at  choj 
at  choj  ique 


BIBOLOTTI 


echar  piedras 


edad 

edification 

edificar 


echar  en  el  saco 


efigie 
elevar 


emanar 

embarazada 

embarrar 


embriagado 

embudo 

empalmar 


fara  mij 

f arairai  id. 

faraevac  id. 
at  fara  id. 
at  fara  ique  mij 

panege 

hem  icheacsege 

hem  icheacsi 
hem  icheacsirai 
hem  icheacseva 
at  hem  icheacsi  ique 

bitac 

bijtacarai 

bijtaca 
at  bijtac 
at  bijtac  ique 

imunage 

chei 

cheyacrai 

cheyac 
at  cheyac 
at  cheyac  ique 

onam  itui 
auatum  vococan 

tayac 

tayaquira 

tayaca 
at  tayac 
at  tayac  ique 

scuquit 
chojyaquige 

quechtac 
quechtaquirai 
quechtaca 
at  quechtac 
at  quechtac  ique 


MANUSCRIPT 


39 


empantanar 


empellon 
empezar 


emplumado 

empollar 

emponzonado 

empujon 
encanada 
encender — vela- 


encendido 

encerrado — incluso — 
encerrar 


enaa 
encima 

enclavar 


queti 

quetirai 
at  queti 
at  queti  ique 

tac 

jacchiti 

jacchitirai 

jacchitica 
at  jacchiti 
at  jacchiti  ique 

pantunsi 
nabaqui 

zim  turn  sciusc  can; 
nasi  zim  siti 

jai;  jac 
quercan 

esi 

esirai 

esivac 
at  esi 
at  esi  ique 

at  esi 
quer  bei 

quer 

querierai 

querievac 
at  quer 
at  quer  ique 

monginsi  sciusc;  beya 

fanche;  ayequische; 
damche 

pactac 

pactaquirai 

pactaca 
at  pactac 
at  pactac  ique 


BIBOLOTTI 


encojido 
encontrar 


encubrir  a  uno 


(fol.  15  left) 
enderezar 


enemigo 
enfadar 


enfermar  fiebre 


enfermos 
enflaquecer 


enfrente 
enganar 


at  tec  fiectchi 

rijbiti 

rijbitirai 

rijbitica 
at  rijbiti 
at  rijbiti  ique 

bus 

buserai 

buseme 
at  bus 
at  bus  ique 

quich 

quicheacrai 

quichemac 

at  quich 

at  quich  ique 

chovaquit 

efati 

efatirai 

efactica 
at  efati 
at  efati  ique 

apacoi 

apacoirai 
at  apacoi 
at  apacoi  ique 

apacoitchin 

marai 

marairai 
at  marai 
at  marai  ique 

netzeii 

uenei 

uenerai 
at  uenei 
at  uenei  ique 


MANUSCRIPT 


engordar 


engrandesido 
engullir  tragar 


engullir  remedio 


en  hora  buena 
en  hora  mala  vete 
enjugar 


enlanado 
enloquecer 


emendado 

enojado 

enojarse 


enorme 


mabe 

maberai 

mabac 
at  mabe 
at  mabe  ique 

at  dersi  hemtac 

conini 

coninirai 

coninevac 
at  conini 
at  conini  ique 

facse 

facserai 

facsevac 
at  facse 
at  facse  ique 

pajme 
meyebadami! 

sciacsciac 

sciacsciaquerai 

sciacsciaceme 

at  sciacsciac 

at  sciacsciac  ique 

phantum 

sciapui 

sciapuirai 

sciapuyeva 
at  sciapui 
at  sciapui  ique 

at  mesi  metaqui 
faco  bei 

facoi 

facoirai 

facvac 
at  facoi 
at  facoi  ique 

anic  dertchi 


BIBOLOTTI 


enredo,  chisme 

enronquecido 

enroscar 


enroscar 


ensanchar 


ensartar 


ensenar 


ensuciar 


entender 


entero 


uefiege 

at  itsi  imacge 

panpan 

panpanerai 

panpaneva 
at  panpan 
at  panpan  ique 

biscam 

biscamerai 

biscammeva 
at  biscam 
at  biscam  ique 

dereve  hemtac 
dereve  hemtaquirai 
dereve  hemtaca 
at  dereve  hemtac 
at  dereve  id  ique 

sovsov 

sovsoverai 

sovsovemac 
at  sovsov 
at  sovsov  ique 

ichiacsi 

ichiacsirai 

ichiacseva 
at  hichiacsi 
at  hichiacsi  ique 

achitui 

achituirai 

achituac 
at  achitui 
at  achitui  ique 

chicacsi 

chicacsirai 

chicacsevac 
at  chicacsi 
at  chicacsi  ique 

munmen 


MANUSCRIPT 


43 


enterrar 


entonces 

entrana 

entrar 


entre  dos  cosas 
entre  dos  indio. 
(fol.  15  right) 
entregar 


envejecido 
envenenar 


enviar 


envolver 


epidemia 


rigi 

rigirai 

rigiemac 
at  rigi 
at  rigi  ique 

ogea 
vojco 

siti 

sitirai 

sisuac 
at  siti 
at  siti  ique 

vau  can 
guajpana  moinchin 


somei 

someterai 

someme 
at  somette 
at  somete  ique 

at  pijri;  pijiri; 
at  pijiri  az 

zim  somei 
zim  someterai 
zim  someme 

at  zim  somete 

at  zim  somete  ique 

hectacsi 

hectacsirai 

hectacseva 
at  hfictacsi 
at  hectacsi  ique 

comon 

comonerai 

comoneva 
at  comon 
at  comon  ique 

quetinge 


44 


BIBOLOTTI 


equivocar,  errar 


erisipela 
eructar 


erupcion 
escala 
escaldar  aua 


escamar  peje 


escama  de  id 
escampar  el  cielo 


escandalo 
escapar,  fugar 


escaso 
escoba 


moni 

monirai 
at  moni 
at  moni  ique 

puforoge 

euqui 

euquirai 

euquevac 
at  euqui 
at  euqui  ique 

sciupqui 
bovaquige 

esciuqui 

esciuquirai 

esciuqueme 

at  esciuc 

at  esciuc  ique 

visdac 

visdaquerai 

visdaceme 
at  visdac 
at  visdac  ique 

papafi 

tasciei 

tascierai 
at  tasciei 
at  tasciei  ique 

achi  ichiacsege 

cavoi 

cavoirai 

cavoac 
at  cavoi 
at  cavoi  ique 

am  chi  dai 
sinaquit 


MANUSCRIPT 


45 


escocer 


escocer 


esconder 


escopeta 
escuchar 


escupir 


ese,  esa,-cosa 

eslabon 

espaldas 

espantado 

espantarse 


espantar 


ezezei 

ezezeirai 
at  ezezei 
at  ezezei  ique 

canini 

cafiinirai 
at  canini 
at  canini  ique 

imusiti 

imusiticarai 

imusitica 

at  imusiti 

at  imusiti  ique 

perere 

sevaqui 

sevaquirai 

sevaca 

at  sevaqui 

at  sevaqui  ique 

chupi 

chupirai 

chupievac 

at  chupi 

at  chupi  ique 

mo 
mize 
merereve 
noyit 

noyi 

noyirai 

noyeva 
at  noyi 
at  noyi  ique 

iscia 

isciaerai 

isciamac 
at  iscia 
at  iscia  ique 


BIBOLOTTI 


espejo 
esperar 


espeso,  duro 
espesar 


(fol.  16  left) 

espiga 

espigar 


espina 

espinazo 

espiritu 

esposos 

espuma 

espuma  de  comida 

esputo 

este 

estera 

estera 

estirar 


naitaquige 

bisaqui 

bisaquirai 

bisaca 
at  bisaqui 
at  bisaqui  ique 

neyejo;  hemsejo 

neyaqui 

neyaquirai 

neyacvac 
at  neyaqui 
at  neyaqui  ique 


vesc 

vesci 

vescirai 
at  vesci 
at  vesci  ique 

jeti 

merere 

zasi;  tchutchi 

vuemitchin 

escocbo 

sciucbubuge 

sono 

hoi 

juvo 

scipna 

tec 

tequirai 

tequevac 
at  tec 
at  tec  ique 


MANUSCRIPT 


47 


estirar 


estomago 
estornudar 


estrecho  angosto 

estrella 

estuco 

estupido 

etico 

evacuacion 


evangelic 

exato 

expresar  bien  la  pa. 

exprimir 


extender 


mibeii 

mibenerai 

mibenevac 
at  mibeii 
at  mibeii  ique 

terebet 

achic 

achiquirai 

achicvac 
at  achic 
at  achic  ique 

set;  senet;  sototchi 

onita;  onota 

nana 

tojot 

marage 

morojoi 

morojoirai 
at  morojoi 
at  morojoi  ique 

dojitsi  mic; 
dojitsi  ichiacsege 

quets 

hem  isciupquieva  mic;    at 
hem  isciupqui  mic 

cup 

cuperai 

cupeeme 
at  cup 
at  cup  ique 

naz 

nazerai 

nazeem 
at  naz 
at  naz  ique 


BIBOLOTTI 


extranar 


extraviarse 


extreme 
(fol.  1 6  right) 


emonte 

emonterai 

emontema 
at  emonte 
at  emonte  ique 

quevetchei 

quevetcheirai 

quevetcheva 

at  quevetchei 

at  quevetchei  ique 

ayequis 


fabula 

facil 

facha 

fachada 

faja 

faja  de  mari 

faja  para  trepar 

fallar 


fango 
fardo 
fastidiar 


fatiga 
fatigar 


uenege 

am  cari 

veya 

tacbeacve 

nititaquis;  saptage 

sarais  ti  mo 

bovaquit;  vecget 

itsi 

itsirai 
at  itsi 
at  itsi  ique 

oiiituin  ac 
chupu 

iscioingi 

iscoingirai 

iscioingemac 
at  iscioingi 
at  iscioingi  ique 

nobege 

nobi 

nobirai 
at  nobi 
at  nobi  ique 


MANUSCRIPT 


49 


fe 

chicacsege 

fecha 

mayege 

feliz 

anic  majoi 

feo 

achi  sciusc 

fetidez 

focoi 

fiebre 

apacoge;  hen 

figura 

imunacge 

filtrar 

nizi 

iiizirai 

at  iiizi 

at  fiizi  ique 

fin 

ayequis 

finado 

at  seni 

fingido 

uenenet 

firme 

taccan;  yeque 

flaco 

mara 

flauta 

bonege 

flecha 

yisme 

flecha  lanza 

ton 

flecha  bola 

comora 

flojo 

scioi 

florecido 

at  ame  turn 

florecido  no 

ambi  ame  turn 

flor 

ame 

flujo 

morojoi 

follaje 

dai  sciari 

forma,  orma 

yupuge 

(fol.  17  left) 

fornicar 

achi  taqui 

achitiquirai 

achitac 
at  achitaqui 
at  acitaqui  ique 


50 

BIBOLOTTI 

forzudo 

fer  ge  tumtchi 

foso 

fandacge 

fragancia 

anini  pojqui 

fraternalmente 

efie  guaj  vojitin 

frazada 

musumu  purtchit 

frecuente 

me,nsi  cuvi 

freir 

chacanqui 
chacanaquirai 
chacanaca 

at  chacanac 

at  -  id  -  ique 

frente 

afi 

frente  afrente 

nezen 

fresco  frio 

zivavai 

fresco  de  ahora 

quintchit 

frio 

jetisge;  jetis 

friolera 

amege 

frito 

chacanactchi 

frotar 

sciacsciac 

sciacsciaquirai 

sciacsciaceme 

at  sciacsciac 

at  -id  —  ique 

frutificar 

sciasgi 

sciasgirai 

at  sciasgi 

at  sciasgi  ique 

fruta 

sacacge 

fuego 

tsi;  tsienes 

fuerte 

fer 

fuerza 

ferge 

fuga 

cavoige 

MANUSCRIPT 


fugarse 


fulano 
fumo,  umo 
fumar 


furioso,  altanero 
(fol.  17  right) 


cavoi 

cavoirai 

cavoac 
at  cavoi 
at  cavoi  ique 

mo 
isa 

pisnac 

pisnaquirai 

pisnaca 
at  pisnaqui 
at  pisnaqui  ique 

ipentchit 


gallina 

gallo 

gana 

gancho 

gangrena 

garganta 

garras  de  animal 

garrapata 

garrote 

garza 

gavilan 

generoso 

gente 

gola 

gordo 

gordura 


tchocsi;  ataua 

otere 

raisacge 

vecsis 

aige 

juj 

patchi 

cojco;  mantchichi 

sibacge;  son 

vapio;  aba;  piyuyu; 
yorisci 

oj;  jo 

amtijait 

moinchin 

jujyas 

mabet;  choi 

choge 


BIBOLOTTI 


gotear 


grada 

grande 

granizo 

grasa 

grave 

greda 

grito 

gritar 


grueso,  -a 
grupo  nudo 
guapo 
guardar 


guirnalda 
gusano,  lombrices 
gustar 


(fol.  18  left) 


nitsi 

nitsirai 
at  nitsi 
at  nitsi  ique 

bovaquige 

dersi;  dertchi 

jetisge 

choge 

afqui 

pozo 

hei;  vorege 

heji 

hejirai 

hejiyeva 
at  heji 
at  heji  ique 

dertchi;  dersi 

saptage 

am  quinaquitch 

concai 

concairai 

concamac 
at  concai 
at  concai  ique 

secves 
ochichi 

hicotchei 

hicotcheirai 

hicotchevac 

at  hicotchei 

at  hicotchei  ique 


habil 
habitacion 


chitchi 
coscge 


MANUSCRIPT 


S3 


habitar 


habla 
hablar 


hacer 


hacha 
hachear 


hallar 


hamaca 
hambre 
hambrear 


harina 
harinoso,  -a 
hasta  cuand 
hechizero 


bey 

beyrai 

bevac 
at  bey 
at  bey  ique 

mic 

peaqui 

peaquirai 

peaca 
at  peaqui 
at  peaqui  ique 

hemtaqui 

hemtaquirai 

hemtieva 

at  hemtaqui 

at  hemtaqui  ique 

siriaua;  paquige 

yezaqui 

yezaquirai 

yezaca 
at  yezac 
at  yezac  ique 

daque 

daquerai 

daqueja 
at  daque 
at  daque  ique 

uina 
daquige 

daqui 

daquirai 
at  daqui 
at  daqui  ique 

ascia 

asciasciai;  nazoi 
enge;  engera 
cucucsi 


54 


BIBOLOTTI 


hecho,  factum 
heder 


hediondo 

hembra 

herida 

hermano 

hermana 

hermoso,  —a 

herpes 
hervir 


hetiquez 

hiel 

higado 

hijo 

hilar 


hilo 

hincar  de  rodilla 


hinchado 


atnam;  atchi;  a 

focoi 

focoirai 
at  focoi 
at  focoi  ique 

focoi;  achi  az;  manitum 

phen 

arege 

vojit;  otchi 

voji 

choifot;  choifos; 
choibot;  choibos 

izaza 

vaifii 

vainirai 

vaineva 
at  vaini 
at  vaifii  ique 

marage 
zintchi 
nebe 
aua 

panaqui 

panaquirai 

panaca 
at  panaqui 
at  panaqui  ique 

buma 

gietz 

gietzerai 

gietzevac 
at  gietz 
at  gietz  ique 

sciobet 


MANUSCRIPT 


55 


hinchar 


hipocrita 

(fol.  18  right) 

hoja 

hombre 

hombro 

hondo 

hongo 

horma 

hoi  dia 

hueco 

hueso 

huevo 

huevear 


huida 
huir 


humo 
humedo 
humilde 
hundir 


hurto 


sciojbi 

sciojbirai 

sciojbamac 

at  sciojbi 

at  sciojbi  ique 

uenenet 


scian 

mointch;  soni 

bibi 

maj 

bajtata 

tupuge 

oi  mayege 

cose 

yin 

fen 

feiii 

fenirai 
at  feni 
at  feni  ique 

cavoi 

cavoi 

cavoirai 

cavomac 
at  cavoi 
at  cavoi  ique 

isa 

orii  turn 
am  heteji 

ochai 

ochairai 
at  ochai 
at  ochai  ique 

scioange 


BIBOLOTTI 


hurtar 


(fol.  19  left) 


scioai 

scioairai 

scioamac 

at  scioai 

at  scioai  ique 


ictericia 
idioma 
idolo 
ignorancia 

igual 
igualar 


imagen 

improvisamente 

inanimado 

incendio 
incendiar 


incienao 
inclinado 
incomodar 


zintchi  turn;  nosnoi 

mic 

uayu 

am  chiige;  tojoge; 
dene  giege 

quetz 

quetzi 

quetzirai 

quetzeeme 
at  quetz 
at  quetz  ique 

imunage 
guatique 

ambi  tchitchi  turn;  ambi 
sasitum;  ambi  nicnit 

avacge;  esige 

esii 

esiirai 

esievac 
at  esii 
at  esii  ique 

bejqui 
zinen 

efati 

efatirai 

efatica 
at  efati 
at  efati  ique 


MANUSCRIPT 


57 


inconstante 

incordio 

incredulo 

indeciso 

industria 

infame 

infeliz 

infiel 

infierno 

inflamado 
inflamar 


inobediente 
inocente 
inquieto 
inquietar 


insolente 

insoportable 

instruir 


inteligenzia 


caniti;  uenenet 

quiscin 

am  chicacsitch 

tizo  bei 

quevacge 

itsi  zincage 

nimbe 

uenei 

yareges  can;  guateges  can 
beyege;  infierno; 
soyotchi  beyege 

sciocbi;  nebi 

sciocbi 

sciocbirai 
at  sciocbi 
at  sciocbi  ique 

am  chicacsi 
dene  jucha 
faco  bei 

efati 

efatirai 

efatica 
at  efati 
at  efati  ique 

achit 

at  am  hen 

hicheacsi 

hicheacsirai 

hicheacseva 
at  hicheacsi 
at  hicheacsi  ique 

chicacsege 


BIBOLOTTI 


interceder 


intercesor 
internal 


(fol.  19  right) 
intolerable 

inundacion 

inutil 

invalido 

invariable 

invisible 

invocar 


involuntario 
ir  andar 

ir  a  etc. 


ira 


congee 

congeterai 

congeevac 
at  congete 
at  congete  ique 

nimbeisige 

siti 

sitirai 

sisuac 
at  siti 
at  siti  ique 

at  am  hen;  am  hen 

sevaqui 

at  anic  maj  oni 
am  egeget 

at  am  hen  caritac; 
at  peret  az 

me  mumu  bei;  taca  bei 
am  hen  caviti 

vorveac 

vorveacrai 

vorveme 
at  vorvete 
at  vorvete  ique 

am  gi  chui;  itsi  raisacge; 
yaqui 

mii 

mirai 

mievac 
at  mii 
at  mii  ique 

sacti 

sactirai 

sactica 
at  sacti 
at  sacti  ique 

facoge;  ipentige 


MANUSCRIPT 


59 


ireparable 

at  am  hen 

irritar 

efati 
efatirai 
efactica 
at  efacti 
at  efacti  ique 

isla 

pocho;  chetche 

izquierdo,  -a 

quinves 

(fol.  20  left) 

J 

jabali 

mumufii 

jamas 

am  dam 

jaula 

cochi 

Jesus  C 

Quesu.  C 

jocoso 

izangeitchi 

Jornada  i* 

iris  mayege 

joven 

nanat 

jubilo 

majoge 

juego 

itsange;  mamage 

jugar 

mamai 
mamairai 

mamayeja 
at  mamai 

at  mamai  ique 

jugo 

einginge;  fii 

juicio 

giege 

junco 

tapi 

junto  contigo 

guajmuya  tsufi 

(fol.  20  right) 

L 

labio 

cho 

labor 

caritage 

lacre 

punipo 

6o 


BIBOLOTTI 


lacrima 
ladrar 


ladron 

lagarto 

lago 

lagrima 

laguna 

lamento 

lamentar 


lamer 


lampo 

lana 

lapo 

largo 

lastima,  comp. 

lastimar  id. 


lastimarse 


latigo 


uatege 

uejqui 
uejquirai 

at  uejqui 

at  uejqui  ique 

sciosciatchi 

bijca 

zique 

guatis 

zique 

guati 

guati 

guatirai 
at  guati 
at  guati  ique 

enom 

enomerai 

enomeme 

at  enom 

at  enom  ique 

pejpeo 

phafi 

cat 

mocheas 

ote 

ote 

oterai 

oteyeva 
at  otejette 
at  otejete  ique 

are 

arerai 
at  are 
at  are  ique 

sibacge 


MANUSCRIPT 


61 


lavar  ropa 


leche 

lecho,  cama 

lecho  catre 

lechuza  notur? 

lejano 

lengua 

lena 

lepra 

levandarse 


levantar  algu. 


liar 


libro 

liebre 

(fol.  21  left) 

liga 

ligadura 


putac 

putaquirai 

putaca 
at  putac 
at  putac  ique 

tacsin 

scum 

cosciges 

scion 

moch 

nem 

son 

quetinge 

saqui 

saquirai 

saquieva 
at  saqui 
at  saqui  ique 

quich 

quicheacarai 

quicheme 
at  quich 
at  quich  ique 

sap 

saperai 

sapeme 
at  sap 
at  sap  ique 

quirica 
jentchetche;  chupane 


lya 
saptage 


62 


BIBOLOTTI 


ligar 


ligero 
limon  suti 
limpiar 


limpiar,  barer 


Undo 

linea 

lobo 

loco 

lombriz 

lomo 

loro 

lucifer 

luego 

lugar,  donde 

luna 

luz 

(fol.  21  right) 


llaga 
llamada 


LL 


sap 

saperai 

sapeme 
at  saptac 
at  saptac  ique 

feri;  piqueva;  f erica 
asciascia 

sciacsciac 
sciacsciaquerai 
sciasciaceme 
at  sciacsciac 
at  sciacsciac  ique 

sinaqui 

sinaquirai 

sinaca 
at  sinaqui 
at  sinaqui  ique 

anic  hem 

feyaquige;  tupuge 

oveveru;  hechesu 

sciapui 

ochichi 

merere 

otchi 

soyo 

cavin 

onam 

iva 

naitige 


aige 
vorege 


MANUSCRIPT 


llamar 


llanada 

llanto 

llegar 


llena 
llenar 


llevar 


llorar 


llover 


llovisna 
lluvioso 
(fol.  22  left) 

maciso 

madera 

madre 


M 


von 

vorvirai 

vorveme 
at  vori 
at  vori  ique 

ipage 
guatege 

venchoi 
venchoirai 

at  venoi 

at  venoi  ique 

ben 

ben 

befierai 

benevac 
at  beii 
at  ben  ique 

camban 

cambanrai 

cambanda 

at  camban 

at  camban  ique 

guati 

guatirai 
at  guati 
at  guati  ique 

anei 

anerai 
at  anei 
at  anei  ique 

dgiriri;  dgiriri 
anetorai 


ches 
son 
nono; ze 


BIBOLOTTI 


madrugada 

madrugada  levan 

maduro 

maiz 

malo,  -a 

malcasado 

maldad 

maldito 

maleza 

malecho 

malizia 

malsano 

malva 

mamar 


mancha 
mandar  coman. 


mandar  remi. 


manga 
manejarse  bien 


pamige 

paminge  saquirai 

inzis 

tara 

am  hem 

am  hem  vuemitchi 

achi 

maldito 

pazacge 

achi  hemtac 

achi  gii;  achi  peyaqui 

am  resc  bei;  am  fer  bei 

nebges 

zii 

ziirai 

zievac 
at  zii 
at  zii  ique 

pezes;  oc 

eacsi 

eacsirai 

eacseva 
at  eacsi 
at  eacsi  ique 

ectacsi 

ectacsirai 

ectacseva 
at  ectacsi 
at  ectacsi  ique 

unves 

embei 

hembeirai 

hembevac 
at  hembei 
at  hembei  ique 


MANUSCRIPT 


mango  de  cu. 

mano 

manusear 


mano  jo  de 
mantener 


manana 
marca 
marcar,  sena 


mareo 

margen  del  rio 
marido 
mariposa 
martillo 
mas,  plus 
mas,  pero 
mascar 


maza  pa  pelear 
(fol.  22  right) 
mascara 


cutuge 
un 

fhistche 

fiustcherai 

fiustchieme 
at  fiustche 
at  fiustche  ique 

choco 

concai 

concairai 

concamac 
at  concai 
at  concai  ique 

fiofiorai 
tupuge 

tupui 

tupuirai 

tupueme 
at  tuputui 
at  tuputui  ique 

camancaman  hutchi 

tascia 

uentchi 

batata 

pacaquige 

damge 

za 

cacham 

cachamirai 

cachamevac 
at  cacham 
at  cacham  ique 

ebba 


oppo 


66 


BIBOLOTTI 


matadura 
matar 


materia 
matrimonio 
mayor 
mear 


mechero 
medicinar 


medicina 
medida 
medio 
medio  dia 
medir 


meditar 


medroso 
medula 


aige 

hojai 

hojairai 

hojamac 
at  hojai 
at  hojai  ique 

onoge 

vuemege 

muyat 

chiqui 

chiquirai 

chiquevac 

at  chic 

at  chic  ique 

mize 

pinetete 

pineterai 

pinetevac 

at  pinetete 

at  pinetete  ique 

pinege 
tupuge 
chet 
quich  can 

tuputui 

tuputuirai 

tupueme 

at  tuputui 

at  tuputui  ique 

iziti 

izitirai 

izitac 
at  iziti 
at  iziti  ique 

quinaquitchi 
pizos 


MANUSCRIPT 


67 


mejilla 

mejor 

melanconia 

memoria 

mendigo 

menear 


menear  la  cab. 


menguar  la  aua. 


menor  de  eda 

menos 

mentecato 

mentira 

mentir 


mentiroso 
meollo 
mes 
meter 


an 

damge  hem 

tarege 

gichucge 

nimbet 

juciiiti 

jucnitirai 

jucnita 
at  juciiiti 
at  juciiiti  ique. 

tecofitecon 
tecontecofierai 
tecofitecofievac 
at  tecofitecon 
at  —  id  —  ique 

at  chiebafi 
at  chiebanrai 
at  chieban 
at  chieban  ique 

equit 
oyaya 
sciapuitch 
uefiege  anic 

ueiiei 

ueiieirai 

uefieiyeva 
at  ueiiei 
at  uenei  ique 

ueuenet 

sasa 

iva 

fiete 

iieterai 

iieteme 
at  fiete 
at  fiete  ique 


68 


BIBOLOTTI 


mesclar 


mesquino 

(fol.  23  left) 

miaja 

miedo 

miel 

mierda 

mio 

mia 

mirar 


miserable  mesquino 

miserable 

miseria 

misericordia 

misericordioso 

mismo 

mi  tad 

moco 

modestia 

modorra 
mofar 


cafon 

cafonerai 

cafoneme 
at  cafon 
at  cafon  ique 

tijaitchi 

pizos 

quinaquege 

coroma 

ves 

jetchi 

jesi 

cave 

caverai 

cavemac 
at  cavacsi 
at  cavacsi  ique 

ihitchijantchin 
nimbetchit 
nimbejoge 
nimbeyitige 
nimbeitchi 
guaquez;  mo  anic 
chet;  gincari 
scioscio 

hemtchuti; 
hembei 

cusciscige;  baari 

enacsi 

enacsirai 

enacseva 
at  enacsi 
at  enacsi  ique 


MANUSCRIPT 


69 


mof  ar  id 


mojar 


moler 


molestar 


molesto 
molimiento 
momento 
mondar 


montana 
montar 


monton 


ninete 

nineterai 

iiiiieme 
at  ninete 
at  ninete  ique 

ayui 

ayuirai 

ayuyeva 
at  ayui 
at  ayui  ique 

mesac 

mesaquirai 

mesaca 
at  mesac 
at  mesac  ique 

scioingi 

scioingirai 

sciongievac 
at  sciongi 
at  scioingi  ique 

scioingeacgi 
eyumtige;  eyum 
dam 

zacan 

zacanerai 

zacafieva 
at  zacan 
at  zacan  ique 

meque;  derege 

bovi 

bovirai 

boveva 
at  bovi 
at  bovi  ique 

dirige 


70 


BIBOLOTTI 


morar  habitar 

at 
at 

bey 
beyrai 
bevac 
bey 
bey  ique 

morbo 

quetinge;  apacoge 

morder 

izacsi 

izacsirai 

izacseva 

at 

izacsi 

at 

izacsi  ique 

morir 

sefii 

senirai 

at 

sefii 

at 

sefii  ique 

mortero 

cochaquis 

mosca 

enojno;  mezejen 

mover 

at 
at 

jucfiiti 
jucnitirai 
jucfiitica 
jucniti 
jucniti  ique 

(fol.  23  right) 
mucho 
mutabe 
mudar  de.  1.  aot 


muela 
muerte 
muerto 
mostrar 


dai 
canititch 

fioquea  cambafi 
fioquea  caerai 
fioquea  cambanda 

at  noquea  cambafi 

at  —  id  —  ique 
caco 
senge 
senitchi 

icoyacsi 

icoyacsirai 

icoyacseva 
at  icoyacsi 
at  icoyacsi  ique 


MANUSCRIPT 


mujer 
mundo 
muneca 
murmurar 


muro  pared 
mutuo 
(fol.  24  left) 

nacer,  sembrio 


nacer  una  criat. 


nada 

nadador 

nadar 


nadie 

naranja 

nariz 

naufragio 

naufragar 


N 


phen 
ereac 
cazegeyat;  popotcli 

peivacacsi 

peivacacsirai 

pivatica 
at  peyvacacsr 
at  peivacasi  ique 

nari 

guajmu 


chibi 
chibirai 

at  chibi 

at  chibi  ique 

nai 

nairai 
at  nai 
at  nai  ique 

am  ege 
vigitchi 

viigi 

viigirai 

viigievac 

at  vigi 

at  vigi  ique 

itsi 

mananja 
hei 
tomige 

tomi 

tomirai 

toma 

at  tomi 

at  tomi  ique 


BIBOLOTTI 


nausea  de  vom. 
nausear  id 


necesidad 
necesidar 


nido 

niebla 

nieve 

nifia 

nino 

ni  un  poco 

no 

noche 

nombre 

no  obstante 

nosotros 

noticia 

noventa 

nube  adentro 

nuca 

nuera 

nueve 

nuevo 

nueva 
nunca  hacer 


ininige 

ifiini 

ininirai 
at  inifii 
at  inini  ique 

jemonte 

emone 

emofierai 
at  emone 
at  emone  ique 

tii 

isare 

jetisge 

nanas 

nanat 

am  dam 

am 

segege;  tomo 

ti 

pajza  me 

izun 

mic 

arajtac  tac 

ane  can 

giochgi 

isc 

arajtac 

motchit 

moisis 

am  dam  metaqui; 
pajtza  poroma 


MANUSCRIPT 


73 


(fol.  24  right) 
obedecer 


obediencia 
obediente 
obligation 
observar 


obstinado 

ocio 

otioso 

ocultamente 

ocultar 


ochenta 
ocho 
odio 
odiar 


ofender 
oido  doler 


chicacsi 

chicacsirai 

chicacsevac 
at  chicacsi 
at  chicacsi  ique 

chicacsege 

chicacsitchi 

obligacion 

cave 

caverai 

cavevac 
at  cavacsi 
at  cavacsi  ique 

yeque 
scioinge 
scioi  beitchi 
cam 

imuse 

imuserai 

imuseme 
at  imuse 
at  imuse  ique 

quencantac 

quencan 

efatige 

efati 

efatira 

efatica 
at  efati 
at  efati  ique 

chuncan  queti;  sevacge 


74 


BIBOLOTTI 


oir 


ojo 
ola 
olear  con  s.  o. 


oler 


oliscado 
olor 

olvidadizo 
olvidar 


oUa 

ombligo 

omnipotente 

onza 

oprimido 

opbrobrio 

orar  -  verbo  - 


sevaqui 

sevaquirai 

sevaca 
at  sevaqui 
at  sevaqui  ique 

ve 
pufei 

sciamansciamangei 

id  -irai 
at  -  id  -gei 
at  sciamansciamangei  ique 

osaqui 

osaquirai 

osaca 
at  osaqui 
at  osaqui  ique 

mui  focoi 

osacge 

jaquitchi 

jaqui 

jaquirai 

jaceme 
at  jaqui 
at  jaqui  ique 

tanget 

oyo 

erehemtaquitchi 

netata 

cachbei 

achiachismic 

icheiti 

icheiticarai 

icheitica 
at  icheiti 
at  icheiti  ique 


MANUSCRIPT 


75 


ordenar 


oreja 

orilla 

orina 

(fol.  25  left) 

orinar 


oreja 

orejudo 

orgullo 

oscuridad 

osucuro 

oso 

osudo 

otro 

oyente 

(fol.  25  right) 


eacsi 

eacsirai 

eacseva 
at  eacsi 
at  eacsi  ique 

cho 

chive 

chiquige 

chiqui 

chiquirai 

chiquieva 

at  chiqui 

at  chiqui  ique 

chu 

anic  der  chu 

ipentige 

tomage 

tojmai 

uyutchine 

yintumtchi 

nucsi 

sevaquitchi 


paciencia 

padre 

pais 

paja 

pajaro 

pala 

paladar 


am  heteitchi;  paciencia 

momo;  yen 

beyege 

tafii 

aijtchi 

coraquige 

vava 


76 


BIBOLOTTI 


palido 

nesnei 

palizada 

son 

palizada  en  el  rio 

enema 

palma 

sciocto;  sciami 

palma  de  mano 

un 

palo 

son 

paloma 

otto 

palpar 

tchustche 

tchustcherai 

tchustchemac 

at  tchustche 

at  tchustche  ique 

pan 

tanta 

pantano 

achi  ac 

pantera 

itziqui 

panza 

vojco 

panzon 

anic  der  vojco 

papagayo 

otchi 

par  par 

panapana 

parado 

nequequeitchi; 

sacbei 

paraiso 

mayegeche 

parar 

bei 

beirai 

be  vac 

at  bei 

at  bei  ique 

parche 

pazacge 

parecer,  dar 

coi 

coirai 

at  coi 

at  coi  ique 

parecer  de  repente 

guatique  muya 

guatique  muyarai 

at  guatique  muya 

at  guatique  muya 

ique 

MANUSCRIPT 


77 


pariente 
parlador 
parlar 


parpado 
partida 
partir  salir 


partir  id 


partir  id 


partir  dividir 

(fol.  26  left) 
parir 

pasado 


chetige 
peyaquitchi 

peyaqui 

peyaquirai 

peyaca 

at  peyaqui 

at  peyaqui  ique 

an 
saquege 

saqui 

saquirai 

saquieva 
at  saqui 
at  saqui  ique 

nitsi 

iiitsirai 

iiitseme 
at  nitsi 
at  nitsi  ique 

sactchi 

sactchirai 

sactcheva 

at  sactchi 

at  sactchi  ique 

chet 

cheterai 

chetieva 
at  chet 
at  chet  ique 


basigi 
basigirai 

at  basigi 

at  basigi  ique 

atiyi 


BIBOLOTTI 


pasajero 
pasear 


paso 

pateadura 

patear 


pato 

patrono,  -a 

pava 

pava  roncadora 

pecado 

pecador 

pecar 


pecho 
pedir 


pedo 

pedregoso 

pegado 


miitchi 

mii 

miirai 

miievac 
at  mii 
at  mii  ique 

yutchege 
ritage 

ritai 

ritairai 

ritayeva 
at  ritai 
at  ritai  ique 

opo;  utzu 

tifatige 

tovi 

erne 

jucha 

uchatumtchi 

jucha 

juchairai 

juchayeva 

at  juchai 

at  juchai  ique 

efe 

congee 

congeerai 

congeemac 

at  congee 

at  congee  ique 

ififit 
mi  j  turn 
epez;  rap;  pei 


MANUSCRIPT 


79 


pegar  con  cola 


pegar,  castigar 


pemar 


peine 

pelado 

pelear 


peligro 
pelo 
pellejo 
pellizcar 


pellisco 

pena 

penasco 

peor 

pepita 

pequeno 


rap 

raperai 

rapeeme 
at  rap 
at  rap  ique 

sip 

siperai 

sipeeme 
at  sipete 
at  sipete  ique 

isciuvati 

isciuvatirai 

isciuaveme 
at  isciuvati 
at  isciuvati  ique 

pezi 
quede 

cheti 

chetirai 

chetievac 
at  cheti 
at  cheti  ique 

zequi 

fin 

zin 

dozeac 

dozeaquirai 

dozeaceme 
at  dozeac 
at  dozeac  ique 

dozege 

tarege 

caya;  mijdertchi 

damge  achi 

vejemu 

izanquitchi 


8o 


BIBOLOTTI 


pequeno  de 
estatu. 

(fol.  26  right) 
peder 


perdido,  -a 
perdiz 
perdon 
perdonar 


perecer 


pereza 

perezoso 

perfido 

perfil 

perijo  lijero 

perro,  a 

perseguir 


persignarse 

persona 

pertinaz 


bascio 


moni 

mofiirai 

monaca 
at  moni 
at  moni  ique 

muni;  moni 

fofor 

nimbeisige 

nimbeisi 

nimbeisirai 

nimbeitica 
at  nimbeisi 
at  nimbeisi  ique 

moni 

mofiirai 

monaca 
at  moni 
at  moni  ique. 

scioinge 
sciosciointchi 
achi  mointchi 
zinen 
urbe;  osc 
acho 

queche 

quecherai 

quechemac 
at  queche 
at  queche  ique 

Santa  Cruzi  hemtac 

mointchi 

taca  achi  beitchi 


MANUSCRIPT 

81 

pesado 

afqui 

pesar 

afqui 
afquirai 
at  afqui 
at  afqui  ique 

pesar  con  balanz. 

tuputui 
tuputuirai 
tupueme 
at  tuputui 
at  tuputui  ique 

pestana 

an 

peste 

quetinge 

pez 

tambenge 

picante 

queti 

picazon 

etzetzei 

pie 

ju 

piedra 

mij 

piel 

ziii 

pimienta 

ja 

pina 

merique 

piojo 

ziv 

pisar 

jutche 
jutcherai 
jutcheme 
at  jutche 
at  jutche  ique 

pitar 

pisnac 
pisnaquerai 

pisnaca 
at  pisnac 
at  pisnac  ique 

piano 

quez 

planta  del  pie 

cozage 

82 


BIBOLOTTI 


plantar  sembra. 


plata 

(fol.27left) 

platano 

plato 

playa 

plaza 

pleno 

pluma 

poblacion 

poco 

pobre 

pobreza 

poderoso 

polenta 

polilla 

polio,  -a 

porque 

porqueria 

porqueria  de  mal. 

predicar  la  pal. 
del.  s. 


prensar 


queti 

quetirai 

quetiyevac 
at  queti 
at  queti  ique 

querecha;  ichenet 


peere 

micta 

tascia 

peve;  rojya 

ben 

pan 

beyege 

dam 

nimbe 

nimbeige 

ere  hemtaquitchi 

cordacsi 

zizitui 

ichiosci 

egeve 

pazage 

achismic 

icheacsi 

icheacsirai 

icheacseva 
at  icheacsi 
at  icheacsi  ique 

cubac 

cubaquirai 

cubaca 
at  cubac 
at  cubac  ique 


MANUSCRIPT 


prenez 
presentar,  veer. 


presentar  hacer  veni 
presentar  presentes. 


prestado 
presto 
presumido 
prevaricado 

prieto 

primero 

primicia 

primogenito 

principiar 


prisa 
proa 
probar 


profanada 
(fol.  27  right) 
projimo 


auatum  voco  can 

icoye 

icoyerai 

icoyacseva 
at  icoye 
at  icoye  ique 

patatsi 

fibitui 

fibituirai 

fibituac 
at  fibitui 
at  fibitui  ique 

fibiyachum 

cavin 

ipenti 

at  cafiiti;  at  achicafi 
incambafi 

tchimac 
meyat;  taschet 
muyas  vescmo 
taschet 

jacchiti 

jacchitirai 

jachitac 
at  jachiti 
at  jacchiti  ique 

cavin 
tataqui 

icotchei 

icotcherai 

icotcheva 
at  icotchei 
at  icotchei  ique 

jachique  Iglesia 
nutchi  mointchi 


BIBOLOTTI 


prometido 

pronto 
pronunciar  pa 


propio 
proposito 
propagar  que 


providencia 
provocar 


proximo 
publico 
pudor 
pudrir 


pueblo 

puerta 

puerto 

pues 

pulga 

pulmon 

punta 


atchi  anic  peaqui; 
amarai  caniti 

cavin 

isciupqui  mic 
isciupquirai  mic 
isciupquieva  mic 
at  isciupqui  mic 
at  isciupqui  ique  mic 

yetchi 
amarai  caniti 

sciasgi 

sciasgirai 

sciasgiac 
at  sciasgi 
at  sciasgi  ique 

dojitsi  nimbeisige 

vori 

vorirai 

vorvemac 
at  vori 
at  vori  ique 

cheyat 

ere  chi  moinchin 

zincage 

focpi 

focoirai 
at  focoi 
at  focoi  ique 

beyege 

quertaquige 

soquitige 

meinas 

mii 


damche 


MANUSCRIPT 


puntapie 
punzada 
punzar 


pupila 

pureza 
pus 

(fol.  28  left) 


ritage 
poch 

poch 

pochirai 

pocheme 

at  poch 

at  pochi  ique 


anichemsi 
oiioge 


que,  profi  rel. 
que?  i  tero~ 
que,  ut 
quebrado 
quebrar 


quedada 
quedar 


queja 
quemar 


mo 
ege 
pat 
foe 

foe 

focerai 

foceme 
at  foe 
at  foe  ique 

taqiyabei 

taquiya 

taquiarai 

taquia 

at  taquia 

at  taquia  ique 

mic 

cosciai 

cosciairai 

coscia 

at  cosciai 

at  cosciai  ique 


BIBOLOTTI 


querer 


quien 
quieto 
quince 
quitar 


quizas 

(fol.  28  right) 


raise 

raiserai 

raisemac 
at  raise 
at  raise  ique 

ichi;  chinca;  ichidasc 

chuchui 

tac  canam  ijafi 

meye 

meyerai 

meyevac 
at  meye 
at  meye  ique 

enaca 


rabia 

rabo 

radicar 


raiz 
rajar 


rala 
rama 
rana 
rapido 


efatige 
condi 

siyai 

siyarai 
at  siyai 
at  siyai  ique 

siyai;  bine 

chet 

chetoirai 

chetac 
at  chet 
at  chet  ique 

ghierei 
daca 
yere 
feri 


MANUSCRIPT 


rascar 


rata 

raya 

real 

realmente 

recaer 


recaido  enfer. 
rezelo 
rezelo  yo 
recibir 


recio  grueso 
recitar 


reclinar 


recoger  la  cose. 


ezeniti 

ezenitirai 

ezenitac 
at  ezeniti 
at  ezeniti  ique 

metche 
isine 
anictchit 
anic 

cuvi  metaqui 
cuvi  metaquirai 
cuvi  metaquieva 
at  cuvi  metaqui 
at  cuvi  metaqui  ique 

cuvi  apacoi 
quinaquege 
quinaquiye 

ectchete 

ectcheterai 

ectchetevac 
at  ectchete 
at  ectchete  ique 

dertchi 

icheiti 

icheitirai 

icheitac 
at  icheiti 
at  icheiti  ique 

nee 

fiecrai 

necvac 
at  nee 
at  nee  ique 

eque 

equerai 

ecvac 
at  eque 
at  eque  ique 


88 


BIBOLOTTI 


recordar 


recostar 


recostar 


recto 

recuerdo 

red 

rededor 

redondo 

reflexion 

reflexionar 


regalo 
regaliz 
regresar 


reincidencia 


gichui 

gichuirai 

gichuac 
at  gichui 
at  gichui  ique 

cusci 

cuscirai 

cusca 
at  cusci 
at  cusci  ique 

nee 

nequerai 

necvac 
at  fiec 
at  nee  ique 

guich 

gichuige 

saji 

cotoive 

comoroi;  tebubus 

giege;  izitige 

iziti 

izitirai 

iziemac 
at  iziti 
at  iziti  ique 

fibiya 
cavavas 

caniti 

canitirai 

canitac 
at  caniti 
at  caniti  ique 

cuvi  metaqui 


MANUSCRIPT 


89 


reir 


(fol.  29  left) 
reluciente 
rellanar 
rellenar 


remanso 
remar 


remedar 


remo 

remolino 

remolon 

remordimiento 

rempujar 


rencilla 
rencor 


gisi 

gisirai 

gisac 

at  gisi 

at  gisi  ique 


soquemnevi 

quez;  ipagei  hemtac 

rigi 

rigirai 

rigiemac 
at  rigi 
at  rigi  ique 

ziquei 

oigi 

oigirai 

oigiemac 
at  oigi 
at  oigi  ique 

jiyacsi 

jiyacsirai 

jiyiacsevac 
at  jiyacsi 
at  jiyacsi  ique 

doch^aquis 

vaini  oiii 

scioi 

orere  cotchi  huchave 

tachei 

tacherai 

tachemac 
at  tachei 
at  tachete  ique 

facoge 

facoge;  ipentige 


BIBOLOTTI 


remr 


reposar 


resbalado 
resbalar 


resfriado 
resina,  inciens 
resollar 


resuello 

retono 

retonar 


retontizon 

retrato 

reventar 


faquiti 

faquitirai 

facovac 
at  faquiti 
at  faquiti  ique 

hetchi 

hetchirai 

hetchemac 
at  hetchi 
at  hetchi  ique 

quesctchei 

ochai 

ochairai 

ochaamac 
at  ochai 
at  ochai  ique 

ajage;  ajac;  chevacge 
bejqui 

hetchi 

hetchirai 

hetchemac 
at  hetchi 
at  hetchi  ique 

hetchi 
chipange 

chipan 

chipaiierai 
at  chipan 
at  chipan  ique 

queti  vococan 
imunage 

top 

topoirai 
at  topoi 
at  topoi  ique 


MANUSCRIPT 


rezar 


rezo 

ribera 

rinon 

rio 

risa 

robar 


robo 
robusto 
rodilla 
romper 


(fol.  29  right) 
romper  la  cuerda. 


ropa 

rostro 

rueda 


icheiti 

icheticarai 

icheitac 

at  icheiti 

at  icheiti  ique 

icheitige 

tascache 

cai 

inac 

gisige 

scioai 

scioairai 

scioamac 

at  scioai 

at  scioai  ique 

scioange 
fer;  resc 
cazege 

toe 

toquerai 

toquemac 

at  toe 

at  toe  ique 


fez 

fezerai 

fezevac 

at  fez 

at  fez  ique 

osci6 
veya 
choinge 


BIBOLOTTI 


(fol.  30  left) 

sabalo,  pescado 

sabana 

saber 


sabeduria 

sal 

salir 


saliva 
saltar 


salvaje 
sanar 


sangre 

sano 

sapo 

sarna 

satanas 

sauce 

seccar 


sen 
musumu 

chii 

chiirai 
at  chii 
at  chii  ique 

chiinge 
hicco 

sciupqui 
sciupquirai 

at  sciupqui 

at  sciupqui  ique 

sono 

payoi 

payoirai 

payoa 
at  payoi 
at  payoi  ique 

derecantchi 

fer  uban 
fer  unbanrai 
fer  ubanda 

at  fer  ubafi 

at  fer  uban  ique 

chose 

fer;  resc 

ocooco 

parara 

soyo 

isitai 

ichanac 

ichanaquirai 

ichanaca 
at  ichanac 
at  ichanac  ique 


MANUSCRIPT 


seco 

chanes 

sed 

aari 

secur 

ciriagua;  paquige 

sembrado 

quetige 

semilla 

vejemu 

semola 

sii 

sentado 

beitchit 

sentar 

bei 

beirai 

bevac 

at  bei 

at  bei  ique 

sentir 

chicacsi 

chicacsirai 

chicacseva 

at  chicacsi 

at  chicacsi  ique 

serial 

tupuge 

separado 

panepane 

sereno 

tascei 

serpiente 

naz 

serrado 

quer 

serrania 

meque 

serrucho 

fequeraquige 

servidor 

mestige 

serebro 

sasa 

si 

a 

siempre 

tacca 

silencio 

chuchui 

simil 

ene 

(fol.  30  right) 

simpleza 

tojoge 

sincere 

quich  peaquitch 

94 


BIBOLOTTI 


siniestra 

quinves  un 

soberbia 

ipentige 

soberbio 

ipentchit 

sobra 

ijaii 

sobre 

fanche 

sobremesa 

nastchit 

sobrino 

atta 

soez 

eques 

sol 

izufi 

solido 

yeque 

soliman 

conofito 

solo 

irit 

soltero 

munet 

sombra 

omnom 

sonar 

tamini 
tamimrai 

at  tamini 

at  tamini  ique 

soplar 

fin 

nnrai 

finemac 

atfifi 

at  fifi  ique 

sordera 

amchicacsige;  tooge 

soterrar 

rigi 

rigirai 

rigievac 

at  rigi 

at  rigi  ique 

subir 

bovi 

bovirai 

bovevac 

at  bovi 

at  bovi  ique 

sucio 

equei 

MANUSCRIPT 


95 


sudor 

sueno 

susto 

suyo 

(fol.  31  left) 


moi;  moge 
cuscisci 
noyege 
motchi 


tabaco 

tabana 

tabla 

taciturno 

taladro 

talento 

tambien 

tambor 

tampoco 

tarn  poquito? 

tapa 

tapar 


techo 
tedio 
tedioso 
tejer 


tejedor 

tejido 

temblar 


cos 

me 

itama 

chuchuitch;  taritch 

mizaquige 

giegietum;  giege 

chume;  chime 

ricarica 

chume  am 

meqjui  momo? 

zuptage;  entage 

i 
zup 

zupirai 

zupemac 
at  zup 
at  zuptac  ique 

taratchi;  sciamis 

scioinge 

sciongi 

panaqui 

panaquirai 

panaca 
at  panaqui 
at  panaqui  ique 

panatchit 

panacge 

noynoy 


BIBOLOTTI 


temor 
tenderse 


tender  la  mesa 
tener 


tener  fuerte 


tentacion 

tenue 

tenir 


terciana 

testa 

teta 

tierno 

tierra 

tigre 

timido 

tirante 

tisis 

tocar  algo 


qumaquege 

chondoi 

chondoirai 

chondoevac 
at  chondoi 
at  chondoi  ique 

nazeva  oscio  mesache 

muya 

muyarai 
at  muya 
at  muya  ique 

tapchui 

tapchuirai 

tapchuac 
at  tapchui 
at  tapchui  ique 

achi  giege 
cum 

chutac 
chutaquirai 
chutaca 
at  chutac  ique 

vaucan  apacoi 

hutchi 

tascin 

ojoi 

ac 

itziqui 

quinaquitch 

tec 

marage 

tchustche 
tchustcherai 
tchustchemac 
at  tchustche 
id  ique 


MANUSCRIPT 

97 

(fol.  31  right) 

tocayo 

nonno 

todavia 

ambi 

todo 

ere 

todo  entero 

munmen 

todopoderoso 

ere  hemtaquitchi 

tomar 

tap 

taperai 

tapevac 

at  tap 

at  tap  ique 

tonto 

tojot 

tor  do  pajaro 

chico 

tortuga 

quijbo 

tos 

ajai 

tostar 

scevanac 

scevanaquirai 

scevanaca 

at  scevanac 

at  scevanac  ique 

tr  aba  jar 

caritac 

caritacrai 

caritaca 

at  caritac 

at  caritac  ique 

trabajo 

caritacge 

trampa 

ibei 

tranca 

sope 

tranquilo 

majoi 

tras 

equive 

tripa 

vojco 

triste 

tari 

tronco 

dochco 

BIBOLOTTI 


tronchar 

chocac 

chocacquirai 
chocaca 

at  chocac 

at  chocac  ique 

trotar 

piqui 

piquirai 

piquevac 

at  piqui 

at  piqui  ique 

trueno 

perere 

tu 

mi 

tuerto 

coidajo 

tumor 

sciobege 

tuyo 

mitchi 

(fol.  32  left) 

• 

U 

ubre 

tasci 

ulcera 

ayege 

ultimo 

ayequitch 

umbilico 

oyo 

unico 

irit  momo 

una 

patchi 

(fol.  32  right) 

vaciar 


vacio 
vado 


choj 

chojerai 

chojevac 

at  choj 

at  choj  ique 

dene 
nopge 


MANUSCRIPT 

99 

vanidoso 

ipentchit 

vaso 

ichequige 

vecino 

cheyat 

vejez 

pirige 

vena 

nectchit 

venado 

fie 

vender 

yay 

yayrai 

yayevac 

at  yay 

at  yay  ique 

venir 

acam 

ventarron 

fer  pititi 

ver 

naitchi 

naitchirai 

at  naitchi 

at  naitchi  ique 

ver  id 

cave 

caverai 

cavemac 

at  cave 

at  cave  ique 

veraz 

quich  peyaquitchi 

verdad 

chiata 

verde 

za 

verguenza 

zincage 

vergonzoso 

zincaitch 

vibora 

naz;  nabat 

vicioso 

achitchi 

vida,  alma 

zasi;  tchutchi 

vidrio 

naitaquige 

vidrioso 

am  yeque 

viejo 

piret 

viento 

pititi 

100 


BIBOLOTTI 


vientre 
vigilar 


vil 

violin 

violinista 

visitar 


vista 
viuda 
viudo 
vivir 


vivir  en 


vivo 

(fol.  33  left) 

volar 


volcar,  balza 


vojco 

za 

zairai 

zaevac 
at  za 
at  za  ique 

achitchi;  equeitchi 

sequinaquige 

sequinaquitchi 

sobaqui 

sobaquirai 

sobaca 
at  sobaqui 
at  sobaqui  ique 

naitige 
munes 
munet 

zai 

zairai 

zaevac 
at  zai 
at  zai  ique 

bei 

beirai 

bevac 
at  bei 
at  bei  ique 

za 


nai 

nairai 

naamac 

at  nai 

at  nai  ique 

ep 


MANUSCRIPT 


101 


volcar  id 


voltear 


voluntad 

voluntariamente 

volver 


vomitar 


vosotros 

voz 

vuestro 

(fol.  33  right) 


tomi 

tomirai 

tomac 
at  tomi 
at  tomi  ique 

camaii 

camafirai 

camaii 

at  caman 

at  caman  ique 

raisacge 
cui  raise 

cuvi 

cuvirai 
at  cuvi 
at  cuvi  ique 

chai 

chairai 

chaamac 

at  chai 

at  chai  ique 


mic;  imacge 
miintchi 


yactura 

yema  de  uevo 

yerba 

yerno 

yerro 

yeso 

yo 


arege 

buisc 

yata 

vi 

monitchi 

nana 


102  BIBOLOTTI 


(fol.  34  left) 

Z 

zarcillo 

chofives 

zumo 

fimo 

zurriaga 

sibage 

FINIS   OPerE 

LAUS  DEO  ET  INMACUL^E 
CONCEPCIONIS  B.  M  V 

CUYIUS    PATROCINIO    SE    REFUGIT 
F.  B.  B. 


(fol.  34  right) 

NUMERACION 

irit 
pana 
chibin 
tsis 
canam 
ebeun 
yevetige 
quencan 
arajtac 
tac 

tac  irit  ijan 
tac  pana  ijan 
tac  chibin  ijan 
tac  tsis  ijan 
tac  canam  ijan 
tac  eveun  ijan 
tac  yevetige  ijan 
tac  quencan  ijan 
tac  arajtac  ijan 
pana  qui  tac 
chibin  qui  tac, 
tsis  qui  tac 
canam  qui  tac 
ebeun  qui  tac 
yevetige  qui  tac 
103 


104  BIBOLOTTI 


quencan  qui  tac 

80 

arajtac  qui  tac 

90 

tac  qui  tac 

100 

pana  tac  qui  tac 

200 

chibin  tac  qui  tac 

300 

tsis  tac  qui  tac 

400 

canam  tac  qui  tac 

500 

ebeun  tac  qui  tac 

600 

yevetige  tac  qui  tac 

700 

quencan  tac  qui  tac 

800 

arajtac  qui  tac 

900 

tac  qui  tac  tac  qui 

IOOO 

irit  qui  irit 

=   I 

pana  qui  pana 

=   4 

chibin  qui  pana 

=   6 

tsis  qui  pana 

=  8 

canam  qui  pana 

=  10 

pana  qui  chibin.  . 

=   6 

chibin  qui  chibin 

=   9 

tsis  qui  chibin 

=  12 

canam  qui  chibin 

=  15 

eveun  qui  chibin 

=  18 

yevetige  qui  chibin 

=  21 

quencan  qui  chibin 

=  24 

arajtac  qui  chibin 

=  27 

tac  qui  chibin 

=  30 

pana  qui  tsis 

=  8 

chibin  qui  tsis 

=  12 

MANUSCRIPT 105 


tsis  qui  tsis 

=  16 

canam  qui  tsis 

=  20 

ebeun  qui  tsis 

=  24 

yevetige  qui  tsis 

=  28 

quencan  qui  tsis 

=  32 

arajtac  qui  tsis 

=  36 

tac  qui  tsis 

=  40 

pana  qui  chibin 

=  .  . 

pana  qui  canam 

=  10 

chibin  qui  canam 

=  i5 

tsis  qui  canam 

=  20 

canam  qui  canam 

=  25 

ebeun  qui  canam 

=  30 

yevetige  qui  canam 

=  35 

quencan  qui  canam 

=40 

arajtac  qui  canam 

=  45 

tac  qui  canam 

=  5° 

pana  qui  ebeun 

=  12 

chibin  qui  ebeun 

=  18 

tsis  qui  ebeun 

=  24 

canam  qui  ebeun 

=  30 

ebeun  qui  ebeun 

=  36 

yevetige  qui  ebeun 

=  42 

quencan  qui  ebeun 

=  48 

arajtac  qui  ebeun 

=  54 

tac  qui  ebeun 

=  60 

pana  qui  yevetige 

=  14 

chibin  qui  yevetige 

=  21 

io6 BIBOLOTTI 

tsis  qui  yevetige  =28 

canam  qui  yevetige  =35 

ebeufi  qui  yevetige  =  42 

yevetige  qui  yevetige  =49 

quencan  qui  yevetige  =56 

arajtac  qui  yevetige  =  63 

tac  qui  yevetige  =  70 

pana  qui  quencan  =  16 

chibin  qui  quencan  =  24 

tsis  qui  quencan  =32 

canam  qui  quencan  =40 

ebeun  qui  quencan  =48 

yevetige  qui  quencan  =  56 

quencan  qui  quencan  =  64 

arajtac  qui  quenta  =72 

tac  qui  quencan  =  80 

pana  qui  arajtac  =  18 

chibin  qui  arajtac  =27 

tsis  qui  arajtac  =  36 

canam  qui  arajtac  =45 

ebeun  qui  arajtac  =  54 

yevetige  qui  arajtac  =  63 

quencan  qui  arajtac  =72 

arajtac  qui  arajtac  =81 

tac  qui  arajtac  =90 


pana  qui  tac  =  20 

chibin  qui  tac  =30 

tsis  qui  tac  =40 


MANUSCRIPT 


107 


(fol.  35  left) 


canam  qui  tac 
ebeufi  qui  tac 
yevetige  qui  tac 
quencan  qui  tac 

araj  qui  tac 
tac  qui  tac 

pana  qui  tac  qui  tac 
chibin  qui  tac  qui  tac 
tsis  qui  tac  qui  tac 
canam  qui  tac  qui  tac 
ebeuii  qui  tac  qui  tac 
yevetige  qui  tac  qui  tac 
quencan  qui  tac  qui  tac 
araj  tac  qui  tac  qui  tac 
tac  qui  tac  qui  tac 


=  60 
=  70 
=  80 


=  90 
=  100 


=  200 
=  300 


=  500 
=  600 
=  700 
=  800 
=  900 
=  IOOO 


SUMA  SENCILLA 

1° 

Uamuge    12345678 
90123456 


Uajmu      $102,469,134 


nucsi      34680 
45630 


yuajmu  $80310 


nucs 


3089 
2040 


fiucsi      683510 
214190 


uajmuge  $897600 


nucs 


00 


uamuya  $5129 


uamuya    $1000 


io8 BIBOLOTTI 

nucsi  $101 
$204 


uamuya  $305 

Concamac  zicbicya  numeros 
Tacves  yacchiticai  mi. 

Chume  yjan  zicbige  Arajtac  quinves  caerai,  ene  muyes 
zicbige.  i°.  quencan  ebeun-uajmu  -  tactsis-  tsis  sanerai  mi 
pechcan;  iris  quinves  caerai;  yirai  mi:  iris  chi  yevetige  quencan, 
chi  canam,  tac  chibin:  chibin  sanerai,  iris  quinves,  yirai,  iris 
chi  ebeufi  yevetige,  chi  tsis  tac  iris:  iris  sanerai  chi  iris  quin- 
verai;  yirai,  iris  chi  canam  ebeufi:  chi  Chibin  arajtac,  arajtac 
sanerai,  am  qui  ege  quinverai  cacai  am  vefioi  tacya.  yirai  chume 
tsis  chi  pana  ebeun;  ebeufi  sanerai  mi:  chume  nucsi  che  yirai 
pana  y.  o.  zero,  pana  mamo:  nucsi  che,  iris  chi  arajtac,  tac 
Uajmucan;  mun.  men  tac  sanerai  mi:  At  rai  zicbic  ere  numero, 
hichei  ticarai  mi ;  meyat  chibin  chibin  numero  panerai  mi  tacves 
yacchitirai:  yirai  mi  chibin  che,  tac  qui  tac;  nucsi  che  chibin- 
tac  qui  tac  tac  qui  —  Mil .  .  Nucsi  che  Chibin  un  milion  Ogea 
yirai  =  Tac  qui  tac  pana  Milion:  Tac  qui  tac,  ebeufi  tac,  arajtac: 
Tac  qui  tac  tac  qui;  Tac  qui  tac,  chibin  tac,  tsis. 

2  a  Regla. 

SUTRACION 

Debe  mi  tac  qui  tac  ebeufi  ijan  pezos:  At  somete  mi  Chibin 
tac  tsis  ijan:  maje  mi  chi  ensichic  pesos  debe  taca: 

ogea  me  sanerai  mi Debe 106  pesos 

Mi  a  somete Haber 34     " 


Quin  yirai:  Chinca  debe  ebeun,  somacsi,  tsis  72      "  Debe 

Chinca  debe  tac  somacsi  Chibin: 

Ogea  Debe  mi  taca  yevetige  tac  pana  ijan. 

5hicsi  Chimoge    Debe $223 

Haber $  83 


Debe  Tac  qui  Tac,  Tsis  tac  ijan .$140  Debe 


MANUSCRIPT 


Nucsi  Debe  mi  ..................  $10 

Mi  a  somete  ..............  $10 

Maje  chi  mi  endac  debe  turn     ................  $00  itsi  debe 

ftucsi  Chimoge. 

Chinca  debe  ....................  $80 

Somacsi  ........................  $79 

Muya  Debe  irit  peso  ......................  $  i 

5Jucsi  Chimoge. 

Chinca  Debe  Pana  qui  tac  qui  tac  .  200 
Somacsi  Iris  tac  qui  tac  ..........  100 

Debe  taca  tac  qui  tac  ....................  100 

(fol.  35  right) 

3»  Regla 
DIVISION 

Pana  Mointchin  at  bijoi  uajmucafi  tac  qui  tac  pezos.  .  .  .$100 
Maje  chiin  ensichic  pezos  at  bijoi  irititi  :  ogea  Sanerai  mi  $100 
Pana  moinchin  sanerai  2,  pechcan  tac  qui  tac  .  . 

moinchin  2  ...........................................  $50 

Tacves  un  f  eyacarai  mi  —  f  eyacgeche  sanerai  numero  .  .  yirai  mi  : 

pana;  ensichic  siti  tac  can?  canam  qui  siti. 

Cuvi  yirai,  pana  ensichic  siti  zero  can-zero  siti  =  tacves  feya  = 

egeche  sanerai:    Chi  caverai,  irititi  moinchin  at  bijoi  Canam 

qui  tac  pesos. 

NUCSI  Chibin  moinchin  at  bijoi  Qencan  tac  tsis  ijan  ....  $84 

Quin  Chibin  ensichic  siti,  Quencan,  can  ;  pana  qui  =  Mointchin     3 

$28 

jijafi  pana  pezos  :  Ogea  enegerai  tasche  tsis,  yirai  24  .  .  Ogea, 
chibin  ensichic  siti  24  can;  Chibin  qui  siti,  egeve  Chibin  qui 
Quencan,  hemtac  Panatac  tsis  ijan  =  Ogea  at  bijoi  Chibin  moint- 
chin  irititi  panatac  quencan  ijan  pezos. 


iio BIBOLOTTI 

NUCSI  Tac  moinchin  at  bijoi $110  $11 

Maje  chi  ensichic  pezos  at  rai  bijoi  irititi  Mointchin  tac  10 

ftUCSI  Pana  tac  Moinchi  at  bijoi  tac  qui,  tac  tac  qui. . .  .$1000 
Maje  chi  ensichic  pesos  atrai  bijoi  panatac  moinchin  . .  20 


Repeticion  de  las  tres  Reglas 
Sutracion 
Sumar.  .  .  .$248  Debe.  .  . 

$401  Paga $25 


Total...  $649  Resta..$3i 

id $5729  id $109 

$  324  Paga $  15 


Total..  $6053  Resta. 

id $7384  idDebe  .  .  $1000 

$  637  Paga...$  900 


Total..  $802 1  Resta  $  100 

id $44790 

$23315 
Total.  $68105 

Divison 

Diez  hombres  han  ganado $     90 

queremos  haber  cuanto  cada $     10 

$  ~~9 

Id  50  hombres  han  ganad $1000 

Cuanto  habra  ganado  cada  uno 50 

$       20 

Id  100  hombres  han  gana $3000 

Cuanto  cada  uno 100 

$  30 

Id  4  hombres  han  ganado $  94 

Cuanto  cada  uno  ha  ganad 4 

$23.4 


MANUSCRIPT 


in 


(fol.  36  left) 

yo 

tu 

aquel 

nosotros 

vosotros 

aquellos 

hombre 

hombres 

il  hombre 

hombres 

padre 

id  padre 

mujer 

mujeres 

madre 

id  madre 


NOMBRES  PERSONALES 

ye 

mi 

mo 

tsufi 

miin 

moin 

mointchi 

mointchiin 

soni 

soiiiin 

mumu 

hen 

phen 

phenin 

fiofio 

ze 


CONJUGACIONES 


yo  amo 
tu  amas 
aquel  ama 
nosotros  amamos 
vosotros  amais 
aquellos  aman 


ye  raise 
mi  raise 
mo  raise 
tsufi  raise 
miin  raise 
moin  raise 


yo  amare 
tu  amaras 
aquel  amara 


ye  raiserai 
mi  raiserai 
mo  raiserai 


112 


BIBOLOTTI 


nosotros  amaremos 
vosotros  amareis 
aquellos  amaran 

yo  ame 

tu  amasti 

aquel  amo 

nosotros  hemos  amado 


tsun  raiserai 
miin  raiserai 
moin  raiserai 

ye  at  raisete 
mi  at  raisete 
mo  at  raisete 
tsun  at  raisete 
miin  at  raisete 
moin  at  raisete 


ama  tu 

amad  vosotros 
amen  aquellos 

yo  quiero 
tu  quieres 
aquel  quiere 
nosotros  queremos 
vosotros  quereis 
aquellos  quieren 

Perfecto 
yo  quise 
tu  quisiste 
aquel  quiso 
nosotros  quisimos 
vosotros  quisisteis 
aquellos  quisieron 

yo  habia  querido 
tu  habias  querido 


raisac  mi 
raisac  miin 
raisac  moin 

ye  maje 
mi  maje 
mo  maje 
tsun  maje 
miin  maje 
moin  maje 


ye  raisete 
mi  majete 
mo  majete 
tsun  majete 
miin  majete 
moin  majete 

ye  at  raisete  ique 
mi  at  raisete  ique 


MANUSCRIPT 


aquel  habia 
nosotros  etc. 
vosotros  etc. 
aquellos  etc. 


mo  at  raisete  ique 
tsufi  at  majete  ique 
mil  at  majete  ique 
moin  at  raiset  ique 


quieras  tu 
quiera  aquel 
quieran  vosotros 
quieran  aquellos 


majieva  mi 
majievac  mo 
majievac  miin 
majievac  moin  —  en  plural 
no  se  usa 


yo  miro 

tu  miras 

aquel 

nosotros  miramos 

vosotros  mirai 

aquellos  miran 


ye  doiroi 
mi  doiroi 
mo  doiroi 
tsufi  doiroi 
miin  doiroi 
moin  doiroi 


P  =  yo  mire 
tu  miraste 
aquel  miro 
n —  memos  mirado 
vosotros  etc. 
aquellos  etc. 

P.P.yo  habia  mirado 
tu  habias  etc. 
aquel  etc. 
nosotros  etc. 
vosotros  etc. 
aquellos  etc. 


ye  at  doiroi 
mi  at  doiroi 
mo  at  doiroi 
tsufi  at  doiroi 
miin  at  doiroi 
moin  at  doiroi 

ye  at  doiroi  ique 
mi  at  doiroi  ique 
mo  at  doiroi  ique 
tsufi  at  doiroi  ique 
miin  at  doiroi  ique 
moin  at  doiroi  ique 


114 


BIBOLOTTI 


F=  mira  tu 

mirad  vosotros 

yo  ando 
tu  andas 
aquel  anda 
nosotros  etc. 
vosotros  etc. 
aquellos  etc. 

P  =  yo  anduve 
tu  anduviste 
aquel  anduvo 
nosotros  etc. 
vosotros  etc. 
aquellos  etc. 

P.P.  yo  habia  andado 
tu  habias  etc. 
aquel  etc. 

nosotros  habiamos  etc. 
vosotros  etc. 
aquellos  etc. 

anda  tu 
andad  vosotros 


doiroyeva  mi 
doiroyevac  miin 

ye  mii 
mi  mii 
mo  mii 
tsufi  mii 
miin  mii 
moin  mii 

ye  at  mii 
mi  at  mii 
mo  at  mii 
tsufi  at  mii 
miin  at  mii 
moin  at  mii 

ye  at  mii  ique 
mi  at  mii  ique 
mo  at  mii  ique 
tsufi  at  mii  ique 
miin  at  mii  ique 
moin  at  mii  ique 

miyevac  mi 
miyevac  miin 


De  igual  modo  Conjuga  todos  los  demas  verbos  que  se  te 
ocuran.  Advirtiendote  (como  ya  has  visto)  que  no  tienen  mas 
tiempos  que  el  presente,  Perfecto,  pluscuam  Perfecto,  Futuro, 
Imperative — este  ultimo  no  tiene  mas  que  la  segunda  persona  de 
ambos  Numeros  Ojo  en  el  verbo  Andar  le  falta  el  Futuro  —  que 
es  miirai — 


MANUSCRIPT 115 

(fol.  36  right) 

muchacho  nanat 

inuchachos  nanatin 

muchacha  nanas 

muchachas  nanasin 

Guauas  de  pecho  auain 

Te  prevengo  que  en  las  Oraciones  que  te  pongo  aqui  abajo 
del  Castellano  al  Museteno,  no  sigue  la  misma  traduccion 
literal  —  como  te  he  prevenido,  en  la  advertencia  que  te  he 
puesto  en  el  principio  respecto  a  la  Doctrina  Cristiana;  No 
obstante,  en  lo  que  vea  serte  dificil  para  entender  —  te  pondre 
sus  respetivas  notas  senaladas  con  la  sifra  N°  i.  2.  3.  4.  5  etc. 

Dios  quiere  que  Vayamos  todos  al  Cielo 
Literal  Dojit  Maje  pat  incai  ere  tsufi  Mayegeche 

Se  debe  decir  Dojit  Maje  pat  ere  tsufi  Mayegeche  incai. 

Es  necesario  vivir  como  Dios  manda,  si  queremos  ir 

al  Paradise 
Literal  Emone  bei  ene  Dojit  eacsi,  majeya  tsun  umbafi 

mayegeche. 
Se  debe  decir  Majeya  tsufi  Mayegeche  incamban;  emone  hembei 

ene  Dojit  eyacsi. 

Pues  Dios  te  manda  que  lo  ames  sobre  todas  las 

Cosa 
Literal  Ogea  Dojit  mi  eacsi  pat  mo  Raise  damge  ere  Guaje- 

gege. 
Se  debe  decir  Ogea  Dojit  eacsi,  pat  am  ege  raise  mi-mo  Mumu 

raiserai  ni 

Tambien  te  manda  a  que  ames  a  tu  projimo  como 

a  ti  mismo 

Literal  Chume  Eacsi,  pat  raise  ere  mointchin  ene  mi  cui. 

Se  debe  decir  Chume  Eacsi,  pat  raise  mi  ere  Mointchin  ene  cui 

mi  maje. 


n6 


BIBOLOTTI 


Tambien  te  ordena  a  que  les  perdones,  como  quieres 

que  te  perdone 
Chume  Eacsi  pat  moin  nimbeisi,  ene  maje  pat  mo 

nimbeisi 
Chume  Eacsi,  pat  mi  nimbeisi,  ene  cui  mi  maje. 


Literal 
Se  dice 

Literal 
Se  dice 

Literal 
Se  dice 


Literal 
Se  dice 


Literal 
Se  dice 


Literal 
Se  Dice 


Literal 
Se  dice 


De  igual  modo  te  manda  a  que  respetes  al  Padre  y 

a  la  Madre 

Chumege  eacsi  pat  quifie  Mumu  chi  Nono 
Chumege  eacsi  pat  quifie,  mitchi  mumu  chi  nono 

No  andes  con  malas  companias  si  quieres  ir  al  Cielo 
Nera  mii  turn  achitin  penge  mi  maje  incai  maye- 

geche 
Nera  penge  tui  achitin,  majeya  mayegeche  incai. 

Cuidate  que  los  Malos,  son  como  Demonios  sobre 

la  tiera 

Concaamac  pat  achitin,  bei  ene  Soyoin  che  ac 
Concaamac  Achitin,  ene  soyo  bei  ac  che 

(fol.  37  left) 

For  las  malas  companias  se  han  condenado  muchas 

almas. 

Ges  Achit  penge  cui  at  mofii  dai  tchutchiin 
Achit  penges,  dai  at  moni  Tchutchiin. 

El  marido  que1  vende  a  su  propia  mujer,  se  asemeja 

a  Judas 

Uentchi  yai  cuisi  Phen  ene  incai  Judas 
Uenchi  yaiya  Cuisi  Phen  ene  Judas  incai 

El  hombre  casado  que  va  ande  otra  Mujer,  doble 

pecado  comete 

Phen  yatchit  incaiya  nucsi  Phen  pana  jucha  entaqui 
Phenatchit  nucsi  phefiya  incai,  pana  jucha  entac. 


1  El  que — que  se  refiere  a  persona  no  se  traduce  en  este  idioma. 


MANUSCRIPT 117 

El  que  habla  palabras  sucias,  llama  al  Demonio  en 

su  corazon! 
Literal  Chinca  peaqui  peacge  achis,  vori  Soyo  can  cuisi 

cotchi ! 
Se  dice  Chinca  peaqui  achis  peacge,  vori  Soyo  cuisi  cotchi 

can! 

Quien  vivio  como  Demonio,  como  demonio  siempre 

morira ! 

Literal  Chinca  at  bei  ene  Soyo,  ene  Soyo  taca  senirai! 

Se  dice  Chinca  ene  Soyo  at  bei,  ene  Soyo  taca  senirai! 

Asi  conforme  fue  su  vida,  sin  remedio  asi  sera  su  fin! 
Literal  Erie  at  cui  bei,  me  chume  senirai! 

Se  dice          Ene  at  cui  bei,  me  chume  senirai! 

Para  el  hombre  corrompido,  todo  le  parece  quimera 
Literal  Ges  sofii  achitchit,  ere  coi  uenege. 

Se  dice          Achitchitges  soni,  ere  coi  uenege. 

Llegara  aquel  dia  tremendo,  en  que  buscara  a  quien 

desprecio  y  no  lo  allara ! 
Literal  Venchobanrai  mo  mayege  zequisis,  ogea  quevaquirai 

chinca  at  ninete,  za  am  daquerai! 
Se  dice          Venchobanrai  mo  zequisis  mayege,  ogea  quevaquirai 

chinca  at  ninete,  za  am  daquerai! 

Morira  con  su  pecado,  y  se  condenara1  para  siempre ! 

para  siempre! 
Literal  Senirai  turn  cuisi  jucha,  chi  infierno  can  tacange, 

tacange ! 
Se  dice          Senirai  cuisi  jucha  turn,   chi  infierno  can  beirai, 

tacange ! tacange ! 

(fol.  37  right) 

En  el  infierno  pedira  perdon,  y  no  lo  hallara,  porque 
termino  el  del  perdon! 

1  El  termino  o  verbo  condenar — no  se  halla  en  este  idioma. 


n8 


BIBOLOTTI 


Literal  Can  infierno  Congeerai  perdon,  za  am  daquerai, 

egeve  at  tchupu  nimbeisige! 
Se  dice  Infierno  can  Congerai  perdon,  za  am  daquerai,  egeve 

at  tchupu  nimbeisige! 

No  hallando  perdon  el  alma  condenada,  ma  y  mas 

se  le  aumentaran  las  penas! 

Id.  id.  Am  daquescan  nimbeisige  tchutchi  infiernocansi,  da 

damge  uamucherai  que tinge! 

Llorara  su  insensatez,  pero  sin  remedio;  todo  esta 

perdido  para  siempre ! 

Literal  Uatirai  cuisi  tojogne,  za  fibige;  ere  at  mofii  ges  taca! 

Se  dice          Uatirai  cuisi  tojoge,  za  fibige;  ere  at  mofii  tacange! 

<IY  por  cuantos  anos?  talvez  por  cien  anos  estara  en 

el  Infierno? 
Literal  Enzichic  yomuge?   endac  ges  tac  qui  tac  yomuge 

beirai  can  Infierno? 
Se  dice          Enzichic  yomuge?  Endac  tac  qui  tac  yomuge  beirai 

infiernocan? 

No!  Un  poco  mas  sufrira  en  el  infierno  el  alma  del 

malo! 
Literal  Am!    Damge    zequibeirai    can    infierno    tchutchi 

achitchit! 
An!    Damge  zequibeirai  infiernocan  tchutchi 

achitchit! 

Y  por  cuantos  Anos?  por  200  . . .  por  300  . . .  por 

mil  anos? 

Literal  id       Enzichic  yomuge?  pana  qui  tac  qui  tac;  Chibin  qui 
tac  qui  tac;  tac  qui  tac  tac  qui? 

No!  un  poco  mas  llorara  su  insensatez,  el  alma  del 

pecador ! 
Id.  id  Am!  damge  Uatirai  cuisi  tojoge,  tchutchi  juchaitchit 


MANUSCRIPT 


iTantos  Afios,  como  son  las  estrellas  en  el  Cielo, 

dvivivira  en  los  infiernos? 

L  ..  id          Mequi  yomuge,  ene  Onita  mayegeche?  beirai  Infier- 
no  can 

No  !  un  poco  ma  vivira  como  un  Icon  ambriento  en 

el  fuego,  quien  murio  en  pecados 

L  ..  id          Am!  damge  beirai  ene  iziqui  daquitchit  tsi   can, 
chinca  at  seni,  dersitum  jucha 

Cuanto  tiempo  estara  quemando  en  el  Infierno? 

talvez  para  siempre? 
L  ..  id          Eiizi  yomuge  Coscairai  Infierno  can  PEndac  tacange? 

Tu  mismo  lo  has  dicho!  pues  para  siempre!  para 

siempre  !  p-  siempre  ! 

L  ..  id          Mi  cui  at  yii!  cacai  tacange!  tacange!  tacange!  bei- 
rai tsi  can 

(fol.  38  left) 

Tu  que  vives  aun  y  oyes;  <Jque  piensas,  no  volveras 

pie  atras,  no  bastara  depecar 

L  ..  id          Mi  bei  tacange  chisevaqui;<Iegegii.    Amarai  caniti, 
amarai  mesi  jucha? 

Mira,  que  pocos  son  los  dias  que  te  restan  de  vida, 

y  despues  moriras! 
L  ..  id          Giyeva,  ufiucsi  get  mayeges  beiraimi,  ogea  Senirai! 

Cuidate  de  llegar  a  Jesu  Cristo  con  pecado  mortal! 

Ah  que  tremendo  sera  p5  ti 

L  ..  id          Arecam  venoi  mi  Jesu  Cristo  ya  jucha  turn  dersi! 
Chitarai  zequi  mi  get! 

Pesima  alma!    te  dira  con  voz  tremenda!    No  te 

acerques  a  mi,  maldita! 

L  ..  id          Achit  tchutchi!  Yirai  zequisis  mic  ya!  5Jera  cheya 
itui  —  cacai  maldita! 


120 BIBOLOTTI 

Te  jugastes  de  mi,  cuando  yo  te  llamaba  para  per- 

donarte ! 
L  ..  id          Mi  at  ninete  ique  yeve;  enge  ye  vori  nimbeisiges ! 

Me  escupistes  en  cara,  cuando  yo  te  esperava  para 

abrazarte ! 

L      id          Mi  at  chupie  ique  yesiveyache,  Enge  ye  frisaqui 
Chubenges! 

Me  pisastes,  cuando  yo  te  buscaba  con  los  remordi- 

mientos ! 

L      id          Mi  at  yutche  ique,  enge  ye  quevaqui  arere  mitchi 
cotchi  can! 

Despreciastes  a  los  Sacerdotes,  que  te  mande  para 

no  perderte! 

L.      id          At  ninete  ique  Sacerdotein,  cacai  at  ectacsi,  pat  am 
moni  mi! 

No  hicistes  aprecio,  de  lo  que  te  ensenaban  para  que 

vivieras  bien! 
L    ..  Am  concac  mi  ique,  ege  at  hicheacsi  ique  hembeiges ! 

Al  contrario,  te  reistes,  te  burlastes,  te  mofastes  de 

mis  Sacerdotes; 

L    ..  Cacai,  mi  at  gisate  ique,  mi  at  ninete,  mi  iyaque  ique 

yetchi  Sacerdotein. 

For  lo  mismo,  ahora  yo  me  reire,  me  burlare,  me 

mofare  de  ti! 
L    ..  Chumege,  ye  quin  gisirai,  ninerai,  iyacsirai  mi  ve! 

Vete  de  aqui  maldito!  Anda  a  los  Innernos  maldito! 
L    ..  Meyebada  maldito!  Tai  Infiernocan  maldito 

Ahi!  basta  de  pecados;  basta  de  burlarse  de  los 

sacerdotes 
L    ..  Anic!  Mesige  juchave  gie ;  Mesige  nine  Sacerdotein 


MANUSCRIPT 121 

(fol.  38  right) 

Mira  que  no  te  digo  nada,  en  comparacion  de  lo  que 

te  podra  decir  J.  C. 
L    ..  Gieva,  Am  ege  eye,  ene  J.  C.  peyerai  mi  turn. 

For  lo  que  ahora  has  de  vivir,  como  quisieras  haber 

vivido  al  morir 
L    ..  Meve  quin  hembevac,  efie  raise  cui  mi  sefiaya 

Oigas  a  los  Sacerdotes,  pues  que  cuidando  lo  que  te 

dicen,  te  iras  al  Cielo 

L    ..  Sevacami  Sacerdotein,  cacai  concac  ya  mi  ege  yirai 

moin,  Cheve  incairai  mi 

Si  has  vivido  mal  en  lo  pasado,  no  sigas  mas  ade- 

lante;  te  basten. 

L    ..  Endac  at  ahibei  poroma,  fiera  metaqui  taca  paj 

mesi.  .  . 

Pedi  perdon  de  tus  pecados,  de  todo  tu  Corazon; 

Dios  te  perdonara. 

L     .  Congemac  nimbeisige  mitchi  juchave,  Cotchi  can 

anic;  Dojit  nimbeisirai. 

Si  te  arrepientes,  si  te  dueles  de  tus  pecados,  no 

tengas  miedo  de  ellos 

L     .  Cui  mi  cajuchiti,  cui  mi  uati  cuisi  juchave,  fiera 

quinaqui  moin. 

Pero,  es  precise  que  vivas  bien  en  adelante,  y  no 

vuelvas  a  pecar. 
L      .  Emone  hembei  quin  tacange,  chi  am  cuvi  jucha. 

Ahora  pues  deci  como  digo  yo,  de  todo  tu  Corazon. 
Qinn  cacai  yeva  ene  ye,  Anic  mitchi  Cotchi  can. 

Misericordioso  Senor  mio,  aqui  teneis  prostrado  a  vuestros 

Nimbeitchit    Yetchi  Ayo,  moge  muya  giets  bei     mitchi 
pies  el  pecador  mas  grande,  cargado  de  mil  pecados;  confieso, 
yuya  juchaitchit  anic  dertchit,  voren        dai    juchain;  Anic  eye, 


122 BIBOLOTTI 

que   con  Ellos     os    he   ultrajado,   burlado,   pisoteado,  y  que 

moin  ges  at  anic  pofie,        Nine,          yutac,         chi 

por  Ellos  he  merecido  de  vos  que  me  echais  al  Infierno;    Su- 
moinges,  at  anic  bijoi  mi  ve  ectacsi  yetchi  Infiernocan;    Rera 
spended    Dios   mio,  pues    que    de    aqui    en    adelante    quiero 
metaqui  yetchi  Dojit,  cacai  quinge  yacchiti       tacange    maje 
vivir    como   vos    me    ordenais,    perdonadme,    y    mio  y 

bei       ene     cui     mi       eyacsi,      Nimbeitica  yetchi  Jesus  chi 
ayudadme  con  vuestra  Santa  Gracia,  para  cumplir  lo  que    os 
nuchitica  misi        Sa    Grazia,    paj     tuputui     ege    quin 

prometo;    y    Bendecidme. 

eye       chi  someme  misi  bendicion. 

(fol  39  left) 

HERMANITO:  Te  trasmito  en  lengua  Musatena  algunas 
pequenas  platicas,  y  panegiricos  de  algunos  Santos,  de  quienes 
se  hace  la  fiesta  en  estas  Misiones  para  que  si  son  de  tu  agrado 
los  prediques  conformes  estan,  o  anadirlos  y  amejorarlos,  o  como 
mejor  sea  tu  voluntad;  el  unco  objeto  que  me  propongo  es 
para  que  te  pratiques  en  el  Idioma,  y  afin  de  que  no  te  sea  tan 
pesado  el  aprenderla:  los  terminos  que  no  entiendas  ya  tienes 
adonde  acudir,  y  por  lo  tanto  en  lo  sucesivo  no  te  pondre  mas 
el  Castellano,  sino  puramente  museteno  pues  asi  me  ha  parecido 
mejor,  como  tu  mismo  lo  experimentaras. 


PEQUEflO  PANEGIRICO 

DE  LA 

INMACULADA   CONCEPCION 
QUE  SE  CELEBRA 

EN 
COVENDO 

Et  Macula  Originalis  non  est  in  te 
Pezes  jucha  Original  denes  mi. 

Chifai  fer  nimbe  ique  tsuntchi  Adam  cuisi  juchave;  Cacai 
at  eacsi  za  ique  tsuntchi  Dojit  pat  am  ebei  mo  Sacacge  quetige- 
cansi;  ebeirai  mi  (eacsi)  senirai  mi,  mitchi  auain  chumege:  at 
za  chi,  at  za  cavacsi  mo  sacacge,  tacange  ebei  ique;  mesi  sacacya 
uatique  nai  cuitchi  zicange;  ene  cajutchiti  bei,  cacai  at  ipenti 
tsuntchi  Ayo  Dojit  turn :  Adamtchi  ipentige,  cantchitige,  noyege, 
zincage  nimbeige  tsunche  tsoi,  cacai  Adamve  itui  tsufi :  Adamve 
at  rai  moni  tsufi  am  nimbeisiya  ique  tsuntchi  Ayo  Dojit:  cacai 
pat  am  nimbe  tsufi  bei,  chi  pat  am  zequi  Sena  at  ectacsi  ique 
ac  che  iris  phen  Maria  ti  denes  hucha  Adamtchi:  Mo  Maria 
(quin  vori  tsufi  Sunsi  55bfio)  at  nai,  itsi  anic  pezes  juchainsi 
cacai  metaqui  tsuntchi  Dojit,  paj  Mariave  itui  Cuisi  Jesu  Cristo 
chumege  dene  pezes  juchas  Original.  Giyevac  cui  miin  men: 
Mo  Phen  basigiraiDojitsi  Auamu.  <J  Engeme  achis  phenveituirai? 
Meve  Hemsi  phen,  denes  pezes  juchainsi  at  hemtchie  ique 
tsuntchi  Ayo  Dojit:  Chume  tsuntchi  Ayo  J.  C.  cui  men  Dojit, 
meve  ene  sofii  hemsive  phen  itui;  Meve  Maria  SS—  dene  nai 
ique  pezeses  huchainsi:  Yi  peyaqui  S.  Bernardo:  Tsuntchi  Ayo 
J.  C.  cui  annic  at  quevaqui  ique  iris  Phenhemsi  cuisi  Nbfioges;  dai 
za  muya  phenin,  cacai  ere  huchatum  nai;  meve  sunsi  Nofio  Maria 
SS§  momo  at  dacte  ique  denes  pezes  juchainsi,  meve  Maria 
SS*ve  itui  maje  suntchi  Ayo  J.  C,  chi  nonoges  eque.  Chumege 
yi  peaqui  S.  Pablo  talis  enim  dicebat,  ut  nobis  esset  Pontifex  sanctus, 

123 


i£4 BIBOLOTTI 

inocens,  impolutus,  segregatus  a  pecatoribus  etc  (Heb.  7.  v  26) 
Tsuntchi  Ayo  Jesu  Cristo  Cui  anic  dene  juchatum;  chi  Cui  anic 
dene  pezes  juchainsi;  Chume  at  emonte  ique  itui  iris  Phenve 
chi  quez  efie  cui;  sunsi  Nofio  Maria  SSa  quez  efie  tsuntchi  Ayo 
J.  C.  denes  anic  pezes  jucha  Original;  meve  itui  Maje  tsuntchi 
Ayo,  chi  eque  maje  Cuisi  (fol.  39  right)  Nofioges  Maria  SSa  meve 
(ayequis)  Tsunsi  Nofio  Maria  SSa  denes  pezes  jucha  Original  — 
Et  macula  non  est  in  te. 

Ijafiari  chume  unucsi  mic,  pat  dadamge  chii  miin,  Sunsi 
Nofio  Ma  SSa,  denes  anic  pezes  jucha  Original;  sevacac  miin 
anic,  cacai  emofie  pat  chii  miin. 

Sunsi  Iglesia  Santa  erecafi  yomuge,  poromasges  yacchiti, 
hemtaquevajoi  fiesta  Maria  SSa  Concepcion,  chumege  cacsi 
pat  ere  Cristianoin  queche  ege  hemtac  Sunsi  Iglesia  S§;  quin: 
at  ra  Sunsi  Nono  Ma  SSma  pezes  jucha  Original  nai  ique,  Sunsi 
Iglesia  Sa  amarai  fiesta  hemtac,  chi  amarai  eyacsi  Cristi- 
anoin paj  metaqui  chume;  Sunsi  Iglesia  Sa  am  uefiege  icheacsi 
tsufi,  meve  Sunsi  Nofio,  tacange  nai  ique  denes  pezes  juchas  Origi- 
nal. Chume  yi  Peyaqui  S2  Tomas,  Sunsi  Iglesia  Sa  Fiesta 
hemtac  mo  mayege  nai  ya  ique  Sunsi  ze  M5,  Am  cacai  metaqui 
Sunsi  Iglesia  fiucsive  S?,  dai  za  Santoin  muya  ique  am  cacai 
fiesta  hemtac  cuitchi  naige  mayege:  egeve  metaqui  i  egeve  am 
Fiesta  hemtac  Santoinsi  naige  mayeges?  Egeve  cacai,  erein  nai 
ique  pezes  turn  jucha  Original:  Egeve  Fiesta  momo  hemtac  Nofiosi 
naige  mayeges:  egeve  cacai,  at  nai  ique  M5  SSa  denes  jucha 
Original. 

Ijafi  Sunsi  Papa  S2  (Dojit  ac  che)  fara  maldicion,  Es- 
comunion,  chinca  yirai,  Sunsi  Nofio  M§  SS5  at  nai  pezestum 
jucha  Original:  Mege  Sunsi  Igle5  am  hen  fibiges  Maldicion, 
Escomunion  hemtac:  meve  Sunsi  Nofio,  Sunsi  ze,  sunsi  Tifatige 
vicansi  beyege  at  nai  ique  denes  jucha  Original;  et  macula  non  est 
in  te:  Anic,  Nofio  Maria  SS-  anic  chicacsi  tsufi,  mi  at  nai  ique 
denes  pezes  jucha  Original,  nimbeitica  Nofio  fiuchitica  mi,  sunsi 
chicacsege,  someme  hensi  raisacge,  pat  anic  raisete  tsufi,  pat  anic 
give  tsufi  Mive,  pat  anic  devocion  tui  tsufi  mive,  cacai  dadamgerai 
majoi  tsufi  beirai 


MANUSCRIPT 125 

Me  ge  Cristianoin,  pat  amfibi  fiesta  hemtac  tsun  Sunsi  Nono 
ve  M*  SSa;  cacai  congeerai  tsun,  pat  nuchiti  tsun  hembeiges; 
giyeva  cui  miin,  Sunsi  Nonoya  dai  nimbeisige  muya,  am  Cuiges, 
cacai  am  Cui  emone  nimbeisige:  meve  tsunges  eque  chi  tsunges 
at  somete  tsuntchi  Ayo  Dojit,  cacai  tsun  nimbe,  cacai  tsun  emone 
Nonosi  nimbeisige:  am  qui  congetacsi  tsun  cotchican  anic,  am 
qui  uatirai  tsun  Nono  ya,  am  qui  nimbesirai,  am  qui  someterai 
nimbeisige:  cacai  am  cogetacsi  tsun,  efie  ipenti  tsun  bei,  ene 
am  emonte  Nonosi  nimbeisige:  Ah  Cristianoin  itchi  am  emon- 
terai  zesi  Tifatige,  chi  Cuisi  nimbeisige?  Ere  tsun  Cristianoin, 
Meeve  chi  ere  tsun  congeerai;  Meyas  anic  (endac  equei,  endac 
octum  tsuntchi  Tchutchi  juchave)  meyas  anic,  emone  tari  uban 
tsuntchi  juchave,  emone  yi  peyaqui  tsun  tsuntchi  cotchi  can, 
amarai  anic  juchave  gie  tsun,  Mesigerai  achi  bei  tsun;  za  am 
tarirai  tsunsi  juchave,  am  mesigerai  metaca  tsun;  achis  giege 
turn  congeerai  tsun  N^onosi  nimbeisige,  cacai  faquisirai  tsun, 
ogea  am  qui  ege  sominsirai;  Meve  Cristianoin  gietsevac  miin 
Nonosi  yuya,  chi  (fol.  40  left)  Uategestum  yirai  tsun. 

Anic  hemsi  mi,  anic  Choifos  mi  Maria,  mi,  anic,  Nono  at 
Dojit  yabei,  tsun  tacange  zequi  beican :  Mi  at  anic  Dojitsi  can 
majoge:  tsun  chiata  tareges  can  bei:  Mi  at  anic  Dojit  bijoi: 
tsun  chata  cajutchiti  bei:  Mibenevac  Nono  tsuntchi  Cotchi, 
cheya  efiegeva  cuisiya,  cacai  hemtuquirai  mi:  Scioamac  Sunsi 
tchutchi,  cacai  Cui  mi  cuvi  someterai  dam  ge  hemsi,  Equevac 
Sunsi  raisage,  sunsi  chicacsege,  sunsi  gichuiges,  cacai  am  qui  ege 
achis  equerai,  cacai  am  qui  zequi,  am  qui  moiiirai  senaya  tsun. 
Teconeva  Nono,  cavevac  tsuntchi  tchutchi,  at  nai  ique  juchatum, 
at  anic  bei  juchatum,  y  tacange  quin  equei  juchave,  am  tchupu 
metaca  tsun.  Ahi  Nono!  am  qui  caverai  misi  Choifoge 
Mayegeche!  Amarai!  Nono,  amarai  mona  tsun,  Cui  mi  con- 
caamac  sunsi  giege,  Cui  mi  hemtchieva  suntchi  tchutchive  ege 
Cui  mi  raise;  Moge  Nono!  moge  tsuntchi  tchutchi,  equevac  Nono 
chi  cambanda  Mi  mayegeche:  Mo  anic  Cui  ye  raise,  en  el  Nombre 
del  Padre  del  Hijo  y  del  Espiritu  S°. 

AMEN  JESUS  MARIA  Y  JOSE. 
VIVA  GESU  NOSTRO  AMORE,  E  MARIA  NOSTRA  ESPERANZA 


iz6 BIBOLOTTI 

No  te  descuidar  Hermanito  de  leer  cualquiera  advertencia 
que  te  haga;  pues  la  que  te  hago  ahora  es,  que  no  te  confundas 
mucho  en  querer  hablar  a  estos  pobrecitos  cortos  de  inteligencia 
y  menos  de  memoria,  en  quererles  hablar  con  terminos  sublimes, 
pues  que  aunque  lo  hagas,  no  esperes  sacar  mucho  provecho; 
aunque  les  hables  en  su  idioma;  ni  tampoco  te  has  de  confundir 
en  que  scan  largas  las  platicas,  pues  que  de  nada  se  acordaran; 
solo  si  tendran  memoria  que  el  P.  les  ha  dicho  que  vivan  bien,  y  de 
lo  demas  no  sabran  darle  razon 

Tambien  te  advierto  que  todas  las  advertencias  que  te  haga; 
te  las  pongo  con  el  fin  para  que  mas  pronto  conoscas  a  estos  in- 
f elices,  y  veas  el  mejor  modo  posible  para  hacerlos  f elices  eterna- 
mente  con  la  ayuda  del  Senor  M§  SS5  y  S.  Jose — de  quien 
en  seguida  te  pondre  su  pequefio  Panegirico,  cuya  Fiesta  se 
Celebra  en  S§  el  dia  19  de  Marzo 


(fol.  40  right) 

Constituit  eum  Dominum  Domus  sue. 
Et  Principem  omis  posesionis  suae. 
At  hemtac  Ayo  Cuisi  Acca. 
Chi  Ayo  ere  ege  chuc  cui  muya. 

Tsuntchi  Ayo  Dojit,  Cui  anic  at  hemtac  irit  soni  ene  Cui 
maje;  paj  eque  Sunsi  ftono  Ma  SSa  cuisi  Tibetiges,  paj  qui  ene 
ayo  bei  Cuisi  Acca,  Ma  SSa,  chi  ene  Ayo  ere  ege  chuc  Cui  Muya: 
Mo  Ayo  S.  Jose  Ti;  Mo  at  hemtchie  suntchi  Dojit  paj  qui 
concai  Cuitchi  Aua  J.  C  ene  Angel  Custodio;  chi  paj  concai 
Sunsi  Nono  Ma  SSa,  ene  doirotchit  Nonosi  SSS  Cuisi  hemtacsi; 
Cristianoin  Giyevac  cui  miin,  Tsuntchi  Ayo  S.  Jose,  cheya  bei 
ique  Nono  M-  SSmaya;  Ene  En  bei  ique  Tsuntchi  Ayo  J.  C, 
turn;  Meeve,  Sunsi  ze  M-  SS-  denes  anic  Nai  juchave,  denes 
anic  bei,  che  denes  seni;  emone  anic  yii  tsun  peyaqui,  Tsunsi 
Ayo  S.  Jose  at  anic  bei  ique  Ac  che  Nono  Ma  SSmaya  ene 
Angel,  denet  anic  juchave :  Chumege,  Tsuntchi  Ayo  J.  C  chitai 
anic  hemtchi,  chi  am  hen  doiroi  juchatumtchi  moinghin,  am 
hen  doiroi  jucha:  Meve  emone  fer  yii  tsun  peyaqui  Tsuntchi 
Ayo  S.  Jose  dene  bei  ique  juchave. 

At  anic  bei  ique  S.  Jose  Maria  Santisimaya  ene  Angel 
Tifactchit,  cacai  Cui  at  camban  ique  Nucsi  can  beyege  Egiptove, 
at  anic  concai  ene  Nonosimestige;  at  anic  tifati  chi  at  concaque 
ique  M-  SSa  basigiya  Tsuntchi  Ayo  J.  C;  Meve  Tsuntchi  Ayo  S. 
Jose  ene  Angel  Tifactchit  Ma  SS5  ya  bei:  At  rai  achit  soni 
S.  Jose,  amarai  Ma  SS§  ya  bei:  Hemtchit  cacai,  meve  Tsuntchi 
Ayo  Dojit  at  eacsi  ique  paj  concai,  paj  bei  ene  Ayo  Ma  SS5 
turn,  Constituit  eum  Dominum  Domus  suae:  Chumege  Tsuntchi 
Ayo  Jesus  am  qui  en  Cui  bei  juchatum;  meve  S.  Jose  denet 
anic  bei  juchave  ac  che,  Ma  SS-  turn,  meeve  Tsuntchi  Dojit  at 
eacsi  ique  paj  concai  S  Jose,  Tsuntchi  Ayo  J.  C.  ene  Cuitchi 
Aua;  meve  (ayequis)  Tsuntchi  Ayo  S.  Jose  hemtchi  Soni.  Cris- 
py 


128 BIBOLOTTI 

tianoin  cCui  miin  queche,  Cui  miin  bei  denetchiin  juchatum? 
5Jeba  (icuitchi  giyege  miin,  juchave  incai?  Erie  Angel  bei  miin, 
endac  ene  Soyo  bei  miin?  Cristianoin  Cui  miin  fer  anic  raise 
Cheve  mayegeche  incamban,  emofie  hembei,  emoiie  anic  gua- 
quinque  achis  giege,  emone  anic  tchupu  juchave  gie,  emoiie 
hembei  ene  J  C  icheacsi  tsun,  za,  am  tchupu  achi  gii  miin,  am 
tchupu  achi  achi  peyaqui,  am  qui  tchupu  gie  miin  juchave,  am 
qui  ene  Angel,  ene  Cristiano  bei  miin,  cacai  ene  Soyo  bei  miin. 
Ogea  Cui  miin  gievac,  Am  hembeiya  miin  <;hem  Sefiirai  miin, 
chi  caverai  miin  S  Jose  Mayegeche?  chumege  am  qui  gii  miin 
S  Joseve,  am  devocion  tui  miintchi  Tifatigeve?  endac  Cui  momo 
giirai  miin  ve?  Vorvirai  za  Tsuntchi  Ayo  S  Jose,  Majerai  za 
sobaqui  Cuitchi  can  miin?  majerai  za,  am  quira  en  siti,  am  quira 
en  hemsi  giege  fara  miintsi  Cotchican,  cacai  cui  miin  achive  gie 
miin:  Cristianoin  nera  metaqui  miin,  sevacac  miin,  zeui  bei 
miin;  Gievac  S.  Joseve,  Congeemac  paj  qui  Somacsi  ege  chuc 
emofie  miin  hembeiges:  congeemac  miin,  cacai  S.  Jya  dai  nimbei- 
sige.  (fol.  41  left)  muya,  cacai  Tsuntchi  Ayo  Dojit  at  hemtchie 
ayo  ere  Cuisi  Gratia,  et  Principem  omnis  posesionis  suae,  at 
sonete  ere  nimbeisige  ere  tsun  Cristianoinges;  cacai  at  bei 
ique  Tsuntchi  S  Jose,  at  concac  ique  Dojitsi  Aua  J.  Cristosi 
ze,  Espiritu  Santosi  Tibetige  Maria  Santisima;  meve,  Dojit, 
J.  C.  Espiritu  Santo,  at  qui  Somacsi  dai  graciain,  paj  fara 
chitchicsca  congeerai  ac  chet  Cristianoin;  At  anic  ene  En  ique 
Tsuntchi  Ayo  J.  Cristos  at  anic  concai,  at  anic  tifati  Erodesi 
Facoge,  cacai  at  icavotchette  ique  Rucsi  can  beyege,  at  anic 
concai  efie  Cuitchi  Aua,  meve  Tsuntchi  Ayo  Jesu  Cristo  dai  nim- 
beisige at  somete  Cristianoinges :  Cristianoin.  am  qui  ege  congee- 
rai tsun?  Fiesta  hemtaquirai  tsun  nbige?  Fibigerai  chique 
miin,  dai  nimbeisige  muya  Tsuntchi  Ayoya  S.  Jose?  Tacca 
yequerai  mintchi  cotchi?  Endac  Cui  miin  bisaqui,  paj  qui  Cui 
fer  somacsi?  Ah  Cristianoin,  Chinca  nirnbe  bei,  emofie  con- 
getacsi  ege  pat  am  nimbe!  Chinca  maje  Mayegeche  incamban, 
emofie,  emofie  Cristianoin,  congetacsi  S.  Josetchi  Tifatige,  emofie 
anic  giye  tsun  S.  Joseve,  pat  qui  Cui  men  gie  tsunve;  am  qui  Cui 
momo  Tifatirai,  am  tsun  majeya  Cuitchi  Tifatige!  am  qui 


MANUSCRIPT 129 

noctocsirai  hembei,  cacai  cui  miin  am  maje  ene  Cristiano  bei! 
Am  qui  congeerai  Cuitchi  Aua  J.  Cristo  pat  nimbeisin  tsun 
tsuntchi  juchain,  cacai  miin  jipenti,  ninete  majete  tsuntchi  Ayo 
Do  jit:  Am  qui  nimbesirai  Tsuntchi  Ayo  S.  Jose,  cacai  am  qui 
maje  miin  congetacsi  Cuitchi  nimbesige!  Enge  na?  chiata 
miin  am  maje  mayege  incamban?  ^Chiata  miin  am  emofie  S 
Josetchi  nimbesige;  Chiata  miin  am  maje  hembei  ene  Cristi- 

anoin?     Engena?    peyaca    miin Am   Mumu ene 

chique,   ene    yipe.    yaqui    miin Am  Mumu anic 

maje  tche  Mayegeche  incamban;  anic  tche  Mumu anic 

raise  tsun  hembei  ene  Cristianoin. . .  .Anic  tche. . .  .anic  emone 

tsun  S.   Josetchi  Tifactige ?    Anic  yi  miin    cotchi  can? 

anic.  Cui  cotchi  can  yi  peyaqui  miin,  enge  gietsevac  miin  S 
Josetchi  yu  ya  miin  uateges  turn  etterai  miin.  Tsuntchi,  Ayo, 
Tsuntchi  Tifatige  S.  Jose,  sevaca  mi  sunsi  tarege,  sunsi  guatege: 
anic  chiata  at  anic  yaqui  bei  tsun  mive,  at  anic  ene  Scapui  bei 
tsun,  cacai  am  hembei  tsun  ene  Cristianoin:  at  anic  achi  bei  tsun, 
pat  qui  faquiti  Mi  tsuntum,  Mi  at  anic  nimbeisi,  at  anic  bisaqui, 
paj  qui  caniti  tsunsi  achive  tsun;  atchirai  Caniti  tsun,  atchirai 
mesi  achibei;  at  quin  chata  yacchiti  maje  tsun  ene  mitchi 
Mointchin  bei:  Anic  raisete  tsun  mi  turn  bei  Mayegeche,  nuchi- 
tica  mi  S.  Jose,  Tifatica  Mi,  someme  Mi  Cui  ege  chuc  emone 
hembeiges,  Meyebada  Sunsi  Cotchi  Can  achis  giege,  chi  pat  anic 
Dojitsi  gracia  turn  bei  tsun  Ye  Cui  men  maje  en  el  N ombre  del 
Padre  del  Hijo  y  del  Espiritu  Santo 

AMEN  JESUS  MARIA  Y  JOSE 

VIVA  GESU  GIUSEPE  E  MARIA 

VI  DONO  IL  CUORE  E  I/ANTMA  MIA 

Te  advierto  Hermanito,  si  hallares  algun  disparate,  que  no 
sea  conforme  al  dictamen  de  la  Iglesia,  tenlo  desde  ahora  re- 
tratado  por 

F  B  Bibolotti 


(fol.  41  right) 

PEQUEfrO  PANEGIRICO  DEL  PATRONO 

DE  LA  MISION 
MUCHANIS  S.  MIGUEL 

In  Coelum  Conscendam  et  ero  simili  Altisimo 
Mayegeche  bovirai  chi  quetz  beirai  ene  Dojit. 

Atrai  hen  tsun  vanac  Infierno,  atrai  hen  tsun  congetacsi  Soyo, 
egeve  Coscai  tsi  can,  egeve  natevajoi  ere  can  quevaqui  tchutchiin 
caiges  cuisi  can  nimbeige,  cuisi  can  uatege:  egeve  chovacbei 
Tsuntchi  Ayo  Dojit,  atrai  hen  cui  peyaqui  tsuntum:  at  rai  hen 
tsun  men  sevaqui;  atrai  chique  zequican  mic,  at  rai  dercan  misi, 
jipentige  Coscai  ye  quin  ipentige  taca,  taca  beirai  oicansi  tarege, 
at  jipenti  Dojit  turn,  meve  nimbebei,  am  ye  maje  irit  bei  oican 
tomage,  meve  quevaqui  Tchutchiin,  paj  qui  yetum  coscai,  paj 

qui  ye  turn  nimbe,  paj  qui  yetum  oicansi  tomage  bei Atrai 

hen  congectacsi  tsun,  chi  at  rai  Soyo  hen  peyaqui  tsun  turn, 
at  rai  me  me  peyaqui:  Am  qui  hen  peyaqui  tsun  turn,  chi  am 
qui  hen  congetacsi  tsun;  meve  Sevacac  miin  ege  at  hemtac 
ique  Soyo  Tsuntchi  Ayo  Dojit  turn. 

Uruquias  at  hemtac  Tsuntchi  Ayo  Dojit  dai  Angelein  paj 
qui  bei  Mayegeche,  pat  anic  moin  men  chique  Dojitsi  majoge, 
Angeleintum  S.  Migel  muya  bei  ene  Ayot,  chi  Lusbel  (soyo) 
hemsi  Angel :  ogea  mo  Lusbel  jipenti  uban  cuisi  Choif oge,  cacai 
itsi  nucsi  quetz  ene  Cui,  chi  bei  maje  Mayegeche  ene  Ayo, 
chi  ene  Dojit,  bovirai,  yi  cui  peyaqui  bovirai  Mayegeche,  chi 
quetz  beirai  ene  Dojit.  Ah,  maldita,  tac  qui  tac  maldita  jipen- 
tige: <iMi  cui  bovirai  mayegeche,  chi  quetz  beirai  ene  Dojit? 
Cui  mi  at  hemtche  mayegeche?  Am  qui  otoji  mi  turn  Tsuntchi 
Ayo  Dojit?  Ah  Cristianoin,  chinca  jipenti  uban,  ene  uatique 
Jofet,  ene  tojot  uban,  am  cacai  itziti  ege  queche  jipentigeya, 
cavecac  miin,  sevacac  miin  ege  at  bijoi  Soyo  cuisi  jipentigeve; 
uatique  hectacsi  S.  Miguel  paj  isca,  paj  fara  mo  Angel  jipetchit 

130 


MANUSCRIPT 


infiernocan,  pat  fer  yai  cuisi  jipentige  tsi  can,  paj  uatti  bei  cuisi 
tojoge  tomage  can,  paj  bei  achiscan,  eques  can,  focogecafi;  Cui 
maje  ene  Ayo  bei  mayegeche,  meve  ectacsi  Infiernocan  paj  qui 
mo  can  bei  ene  Ayo  taritchiin;  Cui  at  anic  jipenti  cuisi  choifogeve, 
meve  uatique  Tsuntchi  Ayo  at  meyebite,  chi  at  somete  zequisis 
veya,  achis,  eques,  focos  paj  qui  caro  yai  cuisi  jipentige;  Cui  maje 
bovi,  at  cacai  chambafi;  Cui  maje  ene  ayo  bei,  cacai  S.  Miguel  at 
yuctac,  at  each,  at  uaquinque  Infiernocan,  chi,  quin  S.  Miguel 
ene  Ayo  bei,  cacai  quin  Soyo  chitai  fer  quine  S.  Miguelve  cacai 
tifati  tchutchiin  Cristanoinsi  (fol.  42  left)  ene  quin  Cui  miin 
chiquerai;  hem  sevacac  miin,  pat  am  fibi  cacai  chique  hemsi 
icheacsege. 

At  sevaqui  miin,  Soyo  coctchevaque  ere  can,  achi,  achi, 
icheacsi  mointchiin  achi  peyaqui  cuitchi  can,  pat  achi  gii,  pat 
achi  peyaqui,  cacai  camban  maje  cuitchi  tchutchiin  infiernocan; 
Meve  Sunsi  Iglesia  Santa  icheacsi  tsun,  pat  a'm  hen  Soyo  siti 
sunsi  cotchican,  chi  pat  am  scioai  sunsi  tchutchiin,  paj  cacai 
am  rnoni  senaya  tsun;  meve  icheacsi  tsun  pat  yi  peyaqui  tsufi, 
S.  Miguel  tifactica  tsun  achi  achi  peyaquiya  Soyo  suntchi  cotchi- 
can, pat  am  moni  sunsi  tchutchiin,  pat  am  zequi  venoiya  Jesu 
Cristo  senaya  tsun,  tifactica  annic  Sunsi  Tifactige  S.  Miguel  nera 
yaqui  sunsi  tchutchiin.  Za,  Cristianoin,  emone  tsun  chume  gi 
chui  emone  iziti  S.  Miguelve;  anic  Cui  tsun  raisete  S.  MigUelsi 
nimbeisige,  anic  cui  tsun  maje  pat  tifati,  emone  Cristianoin  Sunsi 
vorege,  emone  anic  congetacsi  tsun,  za  am  qui  voro  tsun,  chi  am 
qui  congetacsi  tsun,  ene  jipenti  bei  tsun,  ene  am  emone  S 
Miguelsi  tifatige,  enera  Cui  tsun  momo,  enera  sunsi  fergeya 
Cheve  Mayegeche  incamban.  Ah!  Cristianoin,  iCui  tsun  ben 
juchatum,  taca  jipenti  beirai  tsun,  am  qui  vorvirai  S.  Miguel  paj 
tifati  tsun?  Cui  tsun  chitai  fer  nimbe,  chitai  dene  tsun  hemsi 
giege,  achi  momo  gii,  am  quira  emonte  S.  Miguelsi  tifatige? 
Cui  tsun  Dojitya  incairai,  sunsi  fergeya?  Cui  tsun  juchatum 
Dojitsi  veya  caverai?  Cacai  ege  hemtac  cui  miin  ere  can 
mayege,  am  achi  achi  gii  miin?  am  achi  achi  peyaqui  miin? 
am  achi  achi  icheacsi  guajmiin?  am  peivacacsi  miin?  ogea 
Cui  miin  cheve  mayegecherai  incamban  Soyo  turn?  quetzrai 


132  BIBOLOTTI 

miin  beirai  moche  ene  Dojit?  Ah!  Cristianoin  meyebada  cuisi 
cotchican  minsi  tojoge,  miinsi  scionge,  uajquinqueva  Soyo  cuisi 
cotchican  miin,  nera  metaqui  arecam  miin,  arecam  zequi  bei, 
chi  arecam  zequi  uban  senaya  miin:  Meeve  cacai,  pajtam 
zequi  miin  bei,  chi  pat  am  zequi  sena,  chi  pat  am  zequi  Sunsi 
Ayo  Jesu  Cristo  venoiya  miin  Cuisi  yuya,  quinge  yacchitica  miin 
hembeiges,  quinge  izitica  Sunsi  S.  Miguelve,  congemac  cotchican 
cuisi  tifatige,  Cuisi  Doiroige,  uateges  turn  yeva  miin.  Suntchi 
Patrono,  sunsi  tifactige  S.  Miguel,  teconeva  misi  veya  tsufive, 
caveva  S.  Miguel  sunsi  tchutchiin,  chitai  nimbe  bei,  chitai 
ben  juchatum  Soyo  cacai  at  metaqui,  tsun  chume  juchatum, 
cacai  at  chique  cuisi  achis  icheacsege:  S.  Miguel  tifatica  tsun 
nimbeitica,  nuchitica  tsun  pat  am  Soyotum  bei  tsun  chitai  can 
bei  tsun,  chitai  zequi  tsun  bei  Soyo  turn,  nuchitica,  pat  mesi  achi 
achi  gii  tsun,  pat  mesi  achi  peyaqui  tsun,  pat  mesi  achi  icheacsi ; 
pat  mesi  jipenti,  pat  mesi  peivacacsi,  pat  anic  hembei  ene  Cris- 
tianoin, pat  anic  itaritche  poromas  juchave,  paj  uati  bei  cacai 
Sunsi  Ayo  nimbeisirai  someraihemsi  senge,  chi  Some  terai  May  ege- 
che:  Ene  ye  cui  raise  in  Nomine  Patris  et  Filii  et  S.Si 

Amen. 

Sacro  Cuor  del  mio  Gesu  fa  che  io  vi  ami  sempre  piu 


(fol.  42  right) 

QUERIDO  HERMANITO 

Lo  que  sucede  en  la  vida  animal  del  cuerpo,  de  igual  modo 
acaece  en  la  vida  espiritual  del  Alma;  si  alimentamos  nuestro 
cuerpo  diariamente  con  los  mismos  manjares,  a  pesar  de  que  scan 
bien  condimentados,  no  obstante  a  causa  de  la  misma  repeticion 
le  causan  fastidio  y  a  veces  nauseas;  asi  sucede  con  las  comidas 
espirituales,  pues  que  a  causa  de  nuestra  miseria,  aplicada  a  una 
sola  materia  de  continue,  se  cansa,  se  fastidia,  se  aburre,  y  a 
veces  que  es  lo  peor,  todo  lo  deja.  Pues  ni  mas  ni  menos  sucede 
a  mi  en  la  actualidad  con  la  lengua  Musatena,  ya  hacen 
muchos  dias  que  llevo  aplicados  a  Ella  sin  distraerme  a  otras,  y 
ha  sido  motive  para  que  te  deje  un  recuerdo  mui  consolante  no 
menos  que  edificante,  que  es  un  pequeno  compendio  de  la  vida 
y  virtudes  que  ejercito  en  vida  el  M  R  P.  F  Mateo  Cerda 
bis  Prefecto  de  Misiones,  y  misionero  en  la  de  Sa  Ana  en 
Senvapi. 

En  el  Nombre  S-  del  Senor. 

Al  proponerme  delucidar  la  vida  y  virtudes  que  practice  en 
un  grado  eminente  el  nuestro  hermano  F  Pablo  Mateo  Cerda 
Msn  Ap.  en  las  Misiones  Musatenas,  no  dejava  de  sentir  desde 
lo  mas  intimo  de  mi  corazon  una  voz  que  continuamente  me  decia 
iquien  eres  tu  que  quieres  publicar  lo  que  ya  todos  saben 
mejor  que  vos?  y  seras  tu  capaz  de  elogiar  en  otro  lo  que  tu  no 
conoces  y  menos  practicas? — esas  y  otras  voces  espantadizas 
no  menos  que  veridicas  han  sido  la  justa  causa  de  que  se  haya 
quedado  en  un  profundo  silencio  hasta  la  fecha  la  edificante  vida 
de  dicho  P.  Pablo  Cerda. 

Pero  a  pesar  de  tan  tristes  reflesiones  que  me  hacia:  por  otra 
parte  veia  que  hibamos  poco  a  poco  a  quedarnos  sin  el  mas  minimo 
recuerdo  de  Su  vida  Apostolica,  y  por  consiguiente  a  vernos  priva- 

133 


134 BIBOLOTTI 

dos  de  aquella  edification,  estimulo  tan  necesario  en  todo  Misi- 
onero  que  haiga,  o  que  pueda  venir  a  estas  Misiones  a  repartir  el 
pan  de  la  vida  a  estos  pobres  Neofitos. 

Esa  privation,  digna  de  llorarse,  ha  sido  la  causa  principal 
de  que  yo  emprenda  esta  dificultosa  (para  mi)  empresa;  la  que  no 
obstante  efectuare  con  la  ayuda  del  Senor  y  de  nuestra  comun 
Madre  Maria  SS— ,  refiriendo  con  toda  veracidad  y  sensillez 
todo  lo  obrado  por  el  dicho  finado  F.  Pablo  Cerda,  desde  el  dia 
en  que  le  conoci,  hasta  el  ultimo  momento  en  que  dejo  de  existir. 

Por  lo  tanto  Hermanito  espero  de  tu  bondad  a  que  te  com- 
padeceras,  y  echaras  al  olvido  todos  los  yerros  que  podras  hallar 
en  el  discurso  (fol.  43  left)  de  esta  pequena  si  pero  veridica  his- 
toria,  considerando  a  mi  favor  que  mas  me  he  ejercitado  en  idio- 
mas  inmensamente  diversos  del  Castellano. 

Bajo  este  caritativo  supuesto  me  atrevo  a  seguir  empezando 
en  el  Nombre  del  Senor  por  el  dia  en  que  lo  vi  primera  vez. 

En  el  Ano  del  Senor  1857,  dia  3  del  mes  Octubre  llegue  del 
Colegio  de  La  Paz  a  la  Mision  de  la  Inmaculada  Concepcion, 
dicha  de  Guachi,  en  calidad  de  Cura  Conversor. 

A  mi  feliz  llegada  halle  en  dicha  Mision  a  los  RR.  PP.  F 
Pablo  Mateo  Serda  Perfecto  de  Misiones,  y  F  Amadeo  Boydi 
Misionero  de  la  de  S.  Miguel  de  Muchanes:  el  primero 
me  causo  no  poca  pena  al  verlo  tan  extenuado,  no  menos 
que  el  Segundo  al  verlo  tan  adolorido  por  un  cancer  llamado 
comunmente  Espondia.  Pocos  fueron  los  dias  que  me  acom- 
pano  dicho  P.  Cerda,  pues  que  los  que  haceres  de  su  Mision  lo 
llamavan  a  su  destine.  Despues  de  permanecer  algunos  dias 
en  mi  Mision,  fui  a  visitarlo  en  la  Suya  de  S§  Ana,  en  donde  lo 
halle  todo  ocupado  en  su  ministerio  Apostolico  istruyendo  a 
sus  Neofitos  en  losdeberes  de  Cristiano,  con  una  caridadydulzura, 
que  a  pesar  de  ser  algo  difuso  en  sus  doctrinas  no  causava  en 
los  oyentes  tedio  ni  cansancio.  Desde  aquellos  primeros  dias, 
pude  conocer  el  zelo  que  tenia  de  cuidar  aquel  rebano  que  el 
S-  le  habia  confiado;  y  no  anduve  errado  en  mi  juicio,  pues 
que  lo  tuvo  hasta  al  fin  de  sus  dias,  no  solo  para  los  de  su  grey, 
sino  mas  alia  se  extendio  su  ardiente  caridad:  y  sino  que  lo 


MANUSCRIPT 135 

digan  los  barbaros  Chimanes  (hoy  remontados)  lo  que  padecio 
para  reunirlos,  las  palabras  de  vida  que  les  enseno,  y  los  recuerdos 
saludables  que  les  confio!  que  hablen  (si  fuera  posible)  los 
Rios  que  navego,  los  Caminos  y  montes  que  atraveso,  que  digan, 
que  atestigiien  los  sustos,  el  cansancio  y  las  llagas  que  les  cau- 
saron;  y  todo  pas6  y  lo  sufrio  con  la  mayor  alegria  solo  para 
llamarlos  y  conducirlos  al  redil  del  Sefior!  Que  digan  mis 
hermanos  compafieros  en  el  Ministerio  Apostolico,  y  testigos  a 
un  mismo  tiempo,  que  es  lo  que  no  hizo  para  que  se  efectuara  la 
gran  conquista  de  los  T  o  r  o  m  o  n  a  s  (hoy  dejada  por  falta  de 
quien  vaya) ,  que  digan,  y  todos  diran  unanimes,  que  hizo  y 
practice  todos  los  medios  posibles  para  que  se  verificara  aquella 
importante  conquista!  Que  digan  sus  vecinos  Misioneros,  las 
continuas  averiguaciones  que  hacia  a  los  Suyos,  y  a  los  de  otras 
Misiones,  y  los  encargos  a  sus  Misioneros  a  que  todo  lo  averi- 
guaran  por  si  quedava  alguno  en  algun  rincon  desconocido 
privo  de  la  gracia  del  S°  Bautismo.  Pregunta  a  todos 
estos  Neofitos  Musatenos  y  que  te  digan  algo  respecto  a  Su 
zelo,  y  oiras:  Pobresito  P.  Pablo,  tuvo  en  su  Mision  a  un 
barbaro,  sin  bautismo  todavia,  quien  se  fue  al  monte  a  cazar, 
trepo  a  un  arbol,  de  donde  estava  pendiente  un  mono,  y  de  mucha 
elevacion  se  cayo;  el  companero  asustado  lo  dejo  semivivo,  y 
corrio  a  dar  noticia  (fol.  43  right)  al  P  Pablo  quienes  al  momento 
se  puso  en  marcha,  y  menos  de  un  medio  dia  anduvo  el  espacio 
de  dos  dias  mas  o  menos,  llego,  y  felismente  llego  a  tiempo  p§ 
bautizarlo. 

Nada  te  dire  de  lo  que  practice  para  con  estos  Neofitos  Musa- 
tenos p§  sradicar  de  su  corazon  toda  supers ticion;  pues  que  todas 
las  yerbas,  vejucos  que  tenian  en  uso  los  Idolatras,  llamados 
en  lengua  musatena  C  u  c  u  c  s  i ,  para  ofender  y  matar  a  otros; 
todas  y  todos  los  ensayo  comiendolos  en  su  presencia  para  de  ese 
modo  arancar  el  miedo  y  la  crencia  supersticiosa,  y  sembrar 
en  ellos  con  mas  fruto  la  palabra  saludable  y  veridica  del  Sefior; 
de  igual  modo  omito  otras  muchas  practicas  todas  de  caridad  y 
de  zelo  para  el  bien  espiritual  de  las  almas,  para  decir  algo  per- 
teneciente  a  la  vida  privada  de  dicho  P.  Cerda. 


136 BIBOLOTTI 

Si  del  fruto  se  conoce  el  arbol,  y  del  efecto  la  causa,  desde 
luego  podras  deducir  que  alma  tan  bella  y  virtuosa  no  tendria. 
En  efecto,  raro  era  aquel  dia  que  dejava  de  decir  la  Santa 
Misa,  sin  primero  haber  hecho  (por  un  cuarto  de  hora  a  lo  menos) 
la  Santa  meditacion,  practica  que  solia  hacerla  antes  de  ama- 
necer;  Jamas  salia  de  la  Iglesia  sin  primero  haber  dado  las  debidas 
gracias  al  Senor;  y  si  alguna  vez  salia  por  algun  que  hacer  import- 
ante  del  Pueblo  (que  nunca  faltan)  era  para  luego  retirarse  a 
cumplir  con  ese  sagrado  deber:  acto  continue  administrava  a 
los  enfermos  los  remedies  que  conocia  mas  convenientes,  los 
consolava,  los  animava  a  la  resignacion  y  paciencia,  y  despues 
de  haber  practicado  con  los  enfermos  la  mas  ardiente  caridad, 
pasava  el  resto  del  tiempo  en  su  pobre  vivienda  en  la  lectura  de 
libros,  o  que  tratavan  de  moral  u  otra  siencia  no  descuidandose 
de  leer  algun  libro  de  devocion  hasta  tanto  que  lo  llamavan,  o 
pedia  de  que  comer  *no  dejando  el  oficio.* 

Llegada  la  hora  de  la  refeccion  comia  lo  que  bonariamente 
tenian  a  bien  ponerle  adelante :  Repetidas  veces  lo  sorprendi  con 
una  sopita  de  arros  sobre  la  mesa  toda  negra  por  el  umo  la  que 
solo  al  verla  quitava  las  ganas  de  comer,  no  menos  que  los  platanos 
llenos  de  cetuza  que  le  amontonavan  sobre  la  mesa:  solo  si  tenia 
el  mayor  cuidado  de  que  la  comida  fuera  del  mejor  modo  posible, 
lo  mismo  que  en  su  aseo,  cuando  algun  otro  Misionero  hiba  a 
visitarlo.  Despues  de  su  pobre  refeccion  se  retirava  a  descansar 
un  rato  para  en  seguida  pasar  el  resto  del  dia  en  sus  ocupa- 
ciones,  y  a  una  hora  competente  de  la  noche,  acompanado  de 
todos  los  Muchachos  del  Pueblo  se  retirava  a  la  Iglesia  a  rezar 
el  S2  Rosario,  y  en  seguida  del  response  para  las  almas  se  sen- 
tava  a  la  mesa  para  comer  lo  que  Dios  le  proporcionava  para 
ir  en  seguida  a  su  aposento  a  rezar  sus  Oraciones,  y  hecharse  a 
dormir  sobre  tablas  cubiertas  con  estera  mui  delgada  de  ojas  de 
cana.  Este  metodo  de  vida  lo  observe  hasta  que  ya  no  pudo  por 
la  ultima  enfermedad. 

(fol.  44  left)  Atestiguan  algunos  mis  companeros  haberle 
visto  llevar  el  cilicio ;  pero  yo  no  puedo  afirmarlo,  solo  si  usava 
(por  la  quebradura)  un  fierro  demasiadamente  tosco  y  pesante, 


MANUSCRIPT 137 

hecho  por  un  Neofito  herrero,  el  que  sin  duda  le  serviria  mas  que 
de  silicio. 

Antes  de  pasar  mas  adelante  te  quiero  hacer  una  adver- 
tencia,  pues  que  me  parece  te  hayas  ideado,  que  otros  Misioneros 
que  hiban  a  visitarle  pasarian  los  dias  como  en  un  retire,  y  que  el 
finado  los  recibiera  con  cara  triste  o  melancolica.  pues  te 
equivocarias  si  de  tal  modo  lo  pensaras,  pues  que  tal  era  la 
alegria,  el  jubilo,  lo  divertido  que  era,  que  a  veces  pasava  en 
apariencia  de  locura  y  sino  que  lo  digan  todos  los  que  lo  ban  cono- 
cido,  y  oiras  algo  mas  respecto  de  la  Religiosa  y  Santa  alegria 
que  rebosava  su  alma. 

Otra  te  quiero  hacer  de  no  menos  importancia,  pues  que 
es  mui  probable  que  se  te  pueda  ocurrir,  que  el  finado  Padre  se 
descuidara  del  pueblo  respecto  a  lo  temporal,  pues  todo  lo  con- 
trario,  pues  que  tenia  por  una  de  las  obligaciones  principales 
despues  de  las  del  alma,  el  bienestar,  de  los  Neofitos,  el  areglo 
y  limpieza  del  Pueblo  y  de  las  casas,  calles,  y  plaza,  y  lo  que 
mas  entusiasmava  a  la  gente  era  que  El  mismo  hacia  arastrar 
con  bueyes  tierra  para  rellenar  pozas;  El  mismo  removiendo 
tierra  para  que  otros  la  llevaran;  tan  luego  se  ponia  de  carpin- 
tero,  herrero,  arquitecto  etc  etc,  sin  saber,  ni  como  empezar; 
pero  siempre  conseguia  lo  que  deseava.  Premesas  estas  dos  ad- 
vertencias,  que  me  han  parecido  necesarias,  paso  a  decirte  algo 
de  la  observancia  de  los  deberes  como  Religioso  Franciscano. 

Si  tanto  hacia,  zelava,  orava  para  el  bien  espiritual  de  los 
demas;  si  tanto  velava  para  que  otros  observaran  la  Ley  del 
Senor;  de  aqui  podemos  sacar  la  consecuencia  que  no  haria 
nuestre  hermano  para  observar  los  deberes  propios  como  Re- 
ligioso, como  hijo  de  nuestro  Serafico  P.  S.  Francisco.  En  efecto 
en  cuanto  respecta  al  voto  solemne  de  la  Ss  pobreza,  nunca 
se  le  ha  visto  infiel  no  solo  efectivo,  pues  que  nada  poseia,  solo  se 
le  ha  visto  usar  su  pobre  cama,  sus  libritos,  sus  vestiditos  neces- 
arios;  nunca  se  le  ha  reparado  que  haya  usado  sapatos  serados 
y  menos  llevar  medias,  solamente  le  he  visto  usar  de  medias 
y  sapatos  serrados  estando  enfermo,  y  eso  practicava  por- 
que  lo  obligavan:  No  solamente  poseia  nada  efective  sino  que 


138 BIBOLOTTI 

tambien  lejos  estava  su  corazon  para  estas  cosas  del  mundo  pues 
nada  apetecia,  nada  deseava,  para  El  aunque  todo  el  mundo  se 
perdiera  nada  le  importava.  Si  algo  buscava  y  tenia  era  para 
su  pueblo,  como  siempre  decia. 

Respecto  al  Segundo  o  sea  a  aquella  virtud  tan  preciosa  y  tan 
amada  del  Senor  solo  te  satisfare  en  dos  palabras,  que  ha  vivido 
y  muerto  como  un  Angelito  en  carne;  tan  casto  fue  que  ni  despues 
de  muerto  encargo  que  le  vieran  su  (fol.  44  right)  cuerpo. 

Que  te  podre  decir  respecto  a  la  Ss  obediencia,  cuando 
para  El  bastava  no  digo  el  mas  minimo  mando  de  sus  Superiores, 
sino  que  bastava  una  Serial  para  efectuarla?  Pero  lo  que  mas 
admirava,  era  que  otros  sus  comisioneros,  a  pesar  de  que  eran  sus 
subditos,  siempre  deseava  que  les  mandaran:  de  aqui  provenia 
que  nada  queria  obrar,  tan  to  en  arreglo  de  su  pueblo,  como  en  el  de 
su  alma,  nada  queria  emprender  sin  el  beneplacito  de  sus  subditos : 
a  todo  eso  se  acompana  la  siega  obediencia  que  prestava  a 
todos,  en  lo  que  conocia  ser  segun  el  espiritu  del  Senor;  laalegria  y 
prontitud  para  efectuar  lo  que  le  ordenavan.  Finalmente  en 
todo  lo  que  respecta  a  la  mas  estricta  observancia  de  los  tres 
votos  solemnes,  era  todo  ojos,  por  decirlo,  para  evitar  con  la 
mayor  diligencia  posible  todo  lo  que  podia  ser  de  ofensa  a  sus 
deberes  de  Religiose  de  nuestro  Serafico  P.  S.  F. 

A  todo  lo  referido  hasta  aqui  es  imprescindible  el  no  decir 
algo  respeto  aquella  virtud  tan  necesaria  en  un  Religiose  de  la 
S-  humildad,  la  que  practice  hasta  la  ultima  hora  de  su  vida 
de  una  manera  mui  particular;  hasta  su  misma  figura  cor- 
poral dava  a  en  tender  la  bajez  en  que  se  considerava;  en 
efecto,  prescindiendo  al  particular,  en  El  nunca  se  la  ha  reparado 
aspirante  a  cosa  alguna  que  tuviera  el  mas  minimo  aspecto  de 
bellez  u  otra  cosa  semejante;  nunca  se  confundia  mas,  que 
cuando  se  veia  ocupar  el  puesto  de  Superior,  no  menos  que 
cuando  sus  conmisioneros  les  manifestavan  alguna  considera- 
cion,  entonces  era  cuando  se  confundia  hasta  ponerse  a  llorar, 
y  prorompia  aquellas  palabras.  Ahi!  pobre  de  mi!  que  sera 
de  mi!  finalmente  tal  era  el  concepto  bajo  que  tenia  de  si,  que 
tenia  en  mayor  reputacion  a  los  mismos  Indies  que  a  si  mismo. 


MANUSCRIPT i39 

Pero  si  tal  y  a  tan  alto  grado  de  humildad  habia  llegado  nues- 
tro  hermano  bien  podemos  afirmar  que  la  consiguio  por  la  con- 
tinua  y  no  interumpido  ejercicio  de  la  oracion;  pues  tal  era  en 
El  este  ejercicio  que  hasta  las  conversaciones  que  tenia  con  sus 
companeros  eran  todos  motives  para  El  de  orar  siempre  se 
oia  de  su  boca  aquella  dulces  palabras  Jesus  Maria  y  Jose;  si 
tomava  alimento,  o  bebia,  o  hacia  otra  cosa,  todo  lo  hacia,  y 
todo  lo  enserava  entre  la  parentesis  de  J.  M.  J. 

A  eso  anade  la  paciencia  que  tuvo  con  los  que  le  querian  mal , 
pues.  que  no  ha  habido  epoca  en  la  que  no  haya  tenido  que  suf rir 
algo;  y  por  no  sef  difusa  en  esta  materia  solo  referire  dos  entre 
muchisimas  persecuciones  que  tuvo.  una  fue  la  que  le  imputaron 
sus  mismos  Neofitos,  atribuyendole  que  hiba  de  noche  en  pos  de 
mujeres,  con  solo  al  verle  entrar  en  mia  casa  donde  estava  una 
India  gravemente  enferma,  y  que  hiba  con  el  unico  objeto  de 
ayudarla  a  bien  morir:  la  otra  fue  de  un  S-  quien  atribuyo  a 
dicho  finado  ser  (fol.  45  left)  hijo  suyo  uno  de  los  Neofitos,  con- 
quien  hiba  acompanado  para  la  Paz.  y  para  dar  fin  no  te  dire 
de  lo  que  tantisimas  veces  y  en  varias  ocasiones  han  querido 
matarlo;  todo  lo  ha  sabido,  y  todo  lo  ha  sufrido  con  la  mayor 
paciencia  y  resignacion,  hasta  que  al  fin  el  Sefior  se  digno  llamarle 
a  los  eternos  descansos;  pero  ante  todo  quiero  debilmente  man- 
ifestarte  todos  los  pormenores  de  su  corta  enfermedad  que  no 
dura  mas  de  7  dias. 

Despues  de  los  Santos  ejercicios  que  hizimos  los  tres  PPes 
le  sobrevino  una  pequena  hinchazon  de  pies,  y  una  continua 
modorra,  la  que  a  pesar  que  no  le  causava  ningun  dolor,  no 
obstante  siempre  decia  que  de  aquella  siempre  moriria;  por  lo 
que  desde  luego  se  dispuso  al  Sacrificio  con  recibir  en  cama  la 
S§  Comunion.  Ahi!  hermanito  no  puedo  con  la  pluma  ex- 
presar  ni  escribir  el  gozo  y  la  alegria  que  experiment6  nuestro 
hermanito  al  recibir  al  Sefior  Sacramentado.  Solo  te  dire  que 
hizo  como  las  Criaturas  al  presentarles  alguna  fruta  deliciosa. 
Lo  recibio  con  aquella  devocion,  que  admirava  no  menos  que 
edificava  a  los  circumstantes;  desde  la  primera  comunion 
hasta  unos  cinco  minutos  antes  de  morir  todo  era  invocar  a 


i4Q BIBOLOTTI 

J.  M.  J.  tal  certidumbre  tenia  de  su  salvacion  Eterna  que  hasta 
la  expreso  con  palabras,  diciendo,  ya  tengo  la  masorca  asegur- 
ada,  ya  no  la  aflojo,  yo  no;  Gesus  et  Ahora  vengi,  ahora  vengi 
Gesuset;  anade  los  tiernos  y  continues  coloquios  con  la  Virgen 
SSma.  la  esperanza  que  tenia  en  el  Senor  de  su  Salvacion,  la 
misma  que  espresava  con  las  palabras  no  tengo,  decia,  otra 
esperanza  que  la  de  Nuestro  Senor  J.  C.  porque  me  ha  de  salvar 
por  sus  infinites  meritos,  y  la  del  Sacerdote  que  me  asiste  pues 
que  presenta  la  misma  persona  de  J.  C.  y  de  quien  oire  aquellas 
consoladoras  palabras.  Yo  te  perdono  tus  pecados  y  al  concluir 
el  72  dia  de  su  enfermedad,  con  una  serenidad  y  alegria  espiro, 
al  parecer,  sin  sentir  las  agonias  de  la  muerte,  el  dia  4  de  Enero 

del  Afio fue  sepultado  En  cajon  en  la  Iglesia  de  Senvapi, 

Mision  de  Sa  Ana  al  pie  del  altar  mayor,  con  una  cruz  fija  en 
la  misma  grada  del  presbiterio  que  coresponde  a  los  mismos 
pies  de  nuestro  finado  Padre;  y  en  fe  de  lo  dicho  lo  firmo  en  la 
Mision  de  la  Inmaculada  Concepcion  de  Covendo  dia  20  Mayo 
1868 

F  Benigno  Bibolotti 


(fol.  45  right) 
FRASES  FAMILIARES  PARA  LOS  PRINCIPIANTES 


Dame  tal  cosa 
Trae  eso 
Lleva  eso 
Prestame  eso 
Como  se  dice  eso 
Como  se  llama  eso 
Se  llama  etc. 

Eso  se  llama  se 
dice 

Repitelo 

Anda  tu  por 
etc. 

Ven  aca  por 
etc. 

Envia  alia  por 
etc. 

Que  es  lo  que 
quieres 

No  tienes  nada 
mas  que  hablar 

Te  burlas  de  mi? 

Me  parece  que  te 
burlas 


Someme  mo 
Tuac  mo 
Camban  mo 
Fibbi  chum  tua 
Ege  eye  mo 
Ege  ti  mo 
Mo  ti  etc. 
Mo  eye 

Cuvi  yeva 

Tai  mi  mo-ges 
etc. 

Acam  mi  mo-ges 

Ectacsevac  move 
mo-ges 

Ege  maje  mi 

Itsi  ai  ege 
peacge-ges 

Nine  mi  endac? 
Erie  nine  mi  coi 


141 


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LAKESIDE  PRESS,  CHICAGO,  ILL. 


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